It is Necessary for The Student Of Knowledge to Follow a Path Of Righteous Good Manners In Giving Dawa’ – Shaykh Rabee bin Haadee

An Excellent Example

And we have in the Messenger of Allaah – sallAllaahu alayhi wa sallam – and in all the Prophets of Allaah a good example.  The Messenger was commanded to take those Prophets before him as an example and to follow their guidance and we have been commanded to follow the guidance of the Messenger of Allaah – sallAllaahu alayhi wa sallam, and take him as an example:

<< Indeed in the Messenger of Allaah you have a good example to follow forhe who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [al-Ahzab: 21]

This good example is complete in every matter which Muhammad – sallAllaahu alayhi wa sallam came with; so, he is an example in his Aqeedah, so we believe in that which he believed in; an example in his worship, so we worship Allaah making the religion sincerely for Him, following that which the noble Messenger –alayhis Sallat wa Sallam – came with.

He is an example in great manners which perhaps many of the callers to Allaah – Tabaraka wa Ta’ala – and many of the youth have lost, much of it having been forgotten and some of the youth have forgotten it too.  Indeed Allaah has praised His Messenger – alayhis Sallat wa Sallam – with eloquent praise and He said:

<< And verily, you are on an exalted standard of character >> [Qalam: 4]

So the caller to Allaah, the student of knowledge, the instructor and the guide all need to take the Messenger of Allaah – sallAllaahu alayhi wa sallam – as an example in their ‘Aqeedah, Manhaj and manners.  So if these matters are combined in the caller to Allaah or they are nearly complete then this Dawa’ will be successful – InshAllaah – and the caller to Allaah will have presented it in the most beautiful and best form -BarakAllaahu Feekum.

If the caller to Allaah is deficient in the matters of his Dawa’, being deficient in having noble manners-from which is having patience, wisdom, gentleness, softness and other things which are important, which the Dawa’ of the Messengers –alayhim Sallat wa Sallam- requires.  Then this is an apparent deficiency in his Dawa’.  So it is upon him to ensure he manifests those matters completely.

Perhaps many of the people are negligent of this! And this harms the Dawa’ of Salafiyyah and harms its people.  Since if these manners are neglected and theDawa’ is presented to the people in a way that they dislike and is made unpleasant and detestable by having harshness, severity and recklessness – and the likes of these things – then this is an obstacle to the Dawa’ and to it being accepted.  Since these matters are even disliked in the affairs of the Duniya let alone in the matters of the Deen.

So it is necessary for the student of knowledge to follow a path of righteous good manners in giving Dawa’.

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

The Station of Taqwa and Ihsaan – Shaykh Rabee bin Haadee

So this sermon consists of the advice to fear Allaah, which is necessary and it is not exemplified except in the lives of the righteous, truthful scholars as in the saying of Allaah Ta’ala:

<<It is only those who have knowledge among His slaves that fear Allaah. >>[Fatir: 28]

Fear Allaah Azza wa Jal so you can reach this level and learn so that you can reach that status; because the one who knows the correct ‘Aqeedah, Manhaj and rulings, manners and behaviour springing from the Book of Allaah and the Sunnah of the Messenger – sallAllaahu alayhi wa sallam – then he is the one who fears AllaahAzza wa Jal and Taqwa is attained with all of these matters.

So when these matters – which we have mentioned – are acknowledged then the slave is driven to the Taqwa of Allaah Azza wa Jal, to having fear of Him and being aware of Him in every time, place and situation.  This is a great station which is the station of al-Ihsaan (perfection of worship).

That you worship Allaah as if you see Him and if you cannot see Him then know that He sees you.'[1]

This station of al-Ihsaan (perfection of worship) is that a person has certainty that Allaah sees him and that Allaah hears all he says and hears; the beating of his heart, the feelings of his heart and what he thinks to himself.   AllaahSubhanahu Wa Ta’ala knows it and hears it and He sees his movements and when he is still.

So the true believer regards Allaah with true greatness and he acknowledges that Allaah Subhanah hears everything that he says and knows everything he discusses, or thinks to himself and that Allaah has:

<<Angels Kirâman (honourable) Kâtibîn writing down (your deeds). They know all that you do. >> [al-Infitar: 11-12]

So if these distinguished feelings are found in the soul of a believer then he has acquired the characteristic of Taqwa which causes him to keep away from sinning,Shirk, Bida’ and superstitions and he acquires the station of al-Ihsaan(perfection of worship) since he is aware of Allaah and he feels that Allaah sees him and he cannot hide anything of his affairs from Allaah not a little nor a lot, not even the like of an atom.

This is a noble awareness and distinguished feeling which pushes one -InshAllaah – to the Taqwa of Allaah.  This cannot be reached except for the one who knows the correct ‘Aqeedah, the correct rulings of Halaal and Haraam and knows the commands and prohibitions, the promise and the warnings from the Book of Allaah and the Sunnah of the Messenger of Allaah – alayhis Sallat wa SallamThey are the ones who deserve the praise of Allaah – Tabaraka wa Ta’ala – He said; about them:

<< It is only those who have knowledge among His slaves that fear Allaah.>> [Fatir: 28]

And He said:

<< Allaah will exalt in degree those of you who believe and those who have been granted knowledge. >> [al-Mujadilah: 11]

So strive to be from these types of people: i.e. that you combine knowledge and action.  That is the fruit of correct knowledge and having the Taqwa of Allaah – Tabaraka wa Ta’ala – and being aware of Him.

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

The Correct Sources of Knowledge – Shaykh Rabee

And it is upon him to learn from the sources which contain the correct beliefs and correct methodologies, to read the Salafi Tafseer books, which are based upon the Tafseer of the Book of Allaah by the Book of Allaah, by the Sunnah of the Messenger of Allaah and by the Fiqh of the noble Companions those who lived through the descent of the revelation and were present at the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and lived with him.

They knew the aim of the Book and the Sunnah. They are the ones whose Fiqh should be held on to as they preserved the Book of Allaah and the Sunnah of the Messenger of Allaah – alayhis Sallat wa SallamThis is why the noble Messenger –alayhis Sallat wa Sallam – when he spoke about splitting up into sects and spoke about the Firqaat-Un Najeeyah said: ‘Those who are upon what I am upon and my Companions.'[2]

So this Fiqh of the true Deen of Allaah which the noble Companions had – which they acquired from the Book of Allaah and from the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam, from his sayings, actions, his teachings and his directives – alayhis Sallat wa Sallam – it is obligatory upon us to take it as our reference.  The Companions are the intended believers in the saying of Allaah – Tabaraka wa Ta’ala -:

<< And whoever contradicts and opposes the Messenger after the right path has been shown clearly to him and follows other than the believers’ way. We shall keep him in the path he has chosen, and burn him in Hell – what an evil destination. >> [an-Nisaa: 115]

This is a severe threat to the one who contends with Allaah and His Messenger and follows a path other than that of the believers.

So pay attention to this matter and strive to understand the way of the believers which they derived from the Book of Allaah, the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and from his purifying and educating them upon the Book and the wisdom -BarakAllaahu Feekum.

This is a great opportunity for you; understand from it the true Deen of Allaah and strive earnestly to make it apparent over all religions with proofs and evidences.

It is upon you to seek knowledge from its original watering sources; from the Salafi books of Tafseer, from the Salafi books of ‘Aqeedah, which gush forth from the Book of Allaah and from the Sunnah of the Messenger of Allaah –alayhis Sallat wa Sallam.  The difference between the way of the truthful believers and the way of the innovating discriminators of the true Manhaj of Allaah will become clear.

They – I swear by Allaah – are the protectors of this Ummah upon the Deen of Allaah Azza wa Jal, they had the correct ‘Aqeedah and Manhaj and they were firmly upon what Muhammad – sallAllaahu alayhi wa sallam – came with.

From what is understood principally, is that it is obligatory upon us to follow the Book of Allaah and the Sunnah of His Messenger – sallAllaahu alayhi wa sallam – to hold on firmly to the Book of Allaah and the Sunnah of the Messenger of Allaah – sallAllaahu alayhi wa sallam – and to bite onto that with our molar teeth, just as the Messenger of Allaah mentioned – when he gave an eloquent sermon whereby tears fell and the hearts trembled  – the Companions requested him to give them some advice they said ; O Messenger of Allaah it is as if this is a farewell sermon, so advise us, he said: ‘I advise you to fear Allaah…….’  pay attention to this advice.

….to hear and obey, whoever lives from amongst you will see many differences so it is upon you to hold on to my Sunnah and the Sunnah of the rightly guided Khulafah, bite on to it with your molar teeth, beware of newly invented matters, for every newly invented matter is a Bida’ and every Bida’ is misguidance.’[3]

[1] Translator’s note: Due to the saying of the noble Messenger of AllaahsallAllaahu alayhi wa sallam ‘Whoever does not thank the people does not thank Allaah.’ As narrated by Abee Sa’eed, & authenticated by al-Albaani in as-Saheehah, I say that may Allaah reward with all goodness in this life and in the Hereafter the brother who facilitated us with the booklet and aided us in its translation.  And to our editor, may Allaah enter her into the highest grades of His Paradise among the Prophets, the Companions and the righteous for all her efforts.

The headings were added for further clarity.

[2] Narrated by Tirmidhi (2641) from the hadeeth of Abdullaah bin ‘Amr –radhiAllaahu anhu- & regarded as Hasan by al-Albaani in Saheeh al-Jaami’ (5343).

[3] Narrated by Abu Daawood (4607), Tirmidhi (2676) & Ibn Majah (42) from the hadeeth of al-Irbaad bin Saariyah –radhiAllaahu anhu – & it was authenticated by al-Albaani in Saheeh al-Jaami’ (2549).

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

O Ahl-ul-Sunnah, Disseminate The Soul Of Love And Brotherhood Between Yourselves – Shaykh Rabee ibn Hadee

Advice to the Salafiyyoon

O brothers, use beneficial knowledge and solid proof and beneficial wisdom in your Dawa’. You should have all the noble and beautiful manners encouraged by the Book and the Messenger of guidance; indeed they are causes for victory and causes for success.

You have to believe that the Companions did not spread Islaam or enter it into the hearts except with their wisdom and their knowledge more so than with their swords.  However, whoever enters into Islaam under the sword might not be firm, but whoever enters Islaam by way of knowledge, proof and evidence then this is what makes his Eemaan firm by Allaah’s permission and His assistance.

And it is upon you to have these good methods and also to be serious about knowledge.  You have to be serious about Dawa’ to Allaah.

Now – O brothers – I advise you with two issues:

Firstly: Brotherhood between all of Ahl -ul-Sunnah; So O you Salafees, disseminate the soul of love and brotherhood between yourselves.  Put into effect what the Messenger of Allaah – sallAllaahu alayhi wa sallam – informed us of regarding the believers: ‘Like a building, some of its parts supporting others.’[2]

And that they are: ‘Like a single body if one limb complains then the rest of the body suffers with fever and insomnia.’[3]

This is how you should be O brothers: distance yourselves from the causes of splitting, I swear by Allaah indeed it is a dangerous evil and a disastrous disease.

Secondly: distance yourselves from the causes which lead to enmity, hatred, splitting up and dissension.

Keep away from these things; because this has become predominant nowadays at the hands of people, about whom only Allaah knows their condition and intent.  It has become predominant and has torn apart the youth in this country – whether in the university or other than it – or in the other parts of the Duniya.

Why?! Because those who are not from its people – neither in knowledge nor in understanding – entered into the arena of giving Dawa’ to Allaah.

It is possible that the enemies could have entered someone into the midst of theSalafeeyeen to tear them apart and split them up, and this issue is not unlikely, rather it can truly happen -BarakAllaahu Feekum.

Strive to have brotherhood.  If any dissension has occurred between you, then both parties should make themselves forget what is past and start with a clean slate now.

I say to the brothers: whoever falls short it is not allowed to debase him, nor destroy the one who is deficient.  Whoever makes a mistake amongst us we do not destroy him. -BarakAllaahu Feekum – but we cure him with gentleness, wisdom and face him with love and friendship and all the rest of the righteous manners, along with the correct Dawa’ until he repents.  And if there remains a weakness in him then we are not hasty with him, or otherwise, I swear by Allaah no one will remain, no one will remain!

There are some people now who chase after the Salafis so much so that they reached the scholars and called them those who water things down (Mumaya’een)!! There is hardly any scholar in the arena of Dawa’ today except that he has been falsely attacked with this claim about him!  Of course this is the way of the Ikhwaan al-Muslimeen and the way of Ahl-ul-Bida’ since, from the weapons of the Ahl ul-Bida’ is that they begin by overthrowing the scholars, rather it is the Jewish Masonic way: that if you wanted to discredit an idea, then discredit their scholars or their personalities.

So keep away from this rotten legacy and have respect for the scholars.

[1] Narrated by Bukhari (4855) & Muslim (177)

[2] Narrated by Bukhari (481) & by Muslim (2585) from the hadeeth of Abu Musa –radhiAllaahu anhu.

[3] Narrated by Bukhari (6011) & Muslim (2586) from the hadeeth of an-Nu’maan bin Basheer –radhiAllaahu anhu.

Excerpted fromEncouragement to have Affection and Friendliness and Warning Against Splitting up and Differing – Shaykh Rabee bin Haadee al-Madkhalee, Translated by Abbas Abu Yahya

Shaytan Strives to turn the Believers far away from Allaah’s Straight Path either through Extremism or Negligence

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

Extremism Negligence

Chapter 13 : Warning Against Having Extremism in the Deen

From the great lessons of benefit for the pilgrim during his Hajj to the House of Allaah is the important lesson of taking the middle course and being just in all matters, keeping away from extremism, negligence, falling into excess or heedlessness. Allaah Ta’ala has said regarding this:

<< Thus We have made you a just and the best nation, that you be witnesses over mankind and the Messenger be a witness over you. >> [al-Baqarah: 143]

The meaning of His saying << just and the best nation >> is: trustworthy witnesses, who do not shy away from the truth, so that they exaggerate, nor that they become unmindful but are are balanced and are just.

The Hajj is full of great experiences and magnificent lessons which show the great importance of the straight path and of being balanced. From the most important circumstances in this great issue is looking to the guidance of the Prophet -sallAllaahu alayhi wa sallam- and his Sunnah regarding stoning the Jamaar and considering it in light of what has been mentioned by the Prophet – sallAllaahu alayhi wa sallam. After that, look at the state of the people in comparison to the Prophet’s Sunnah and you will see that the condition of these people is either that of exaggeration and excess or shortcoming and negligence, except for those whom Allaah has given the understanding of the religion and has honoured with adherence to the Prophetic Sunnah and imitation of his guidance and example.

It is narrated by Imaam Ahmad, Nis’aee and Ibn Majah on the authority of Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said:

‘The Messenger of Allaah – sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and began to shake off their dust from his palm while he was saying: ‘Throw stones the likes of these (type and size stones).’

Then he said: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’ [1]

This chain of narration is authentic according to the conditions of Muslim as Shaykh-ul-Islam -Rahimullaah- and others have mentioned.

His -sallAllaahu alayhi wa sallam- saying in the hadeeth: ‘Throw stones the likes of these (type and size stones).’ i.e. the stones that were gathered for him had a specified size as is mentioned in the hadeeth. The stones were the size of those used for stoning.

The word al-Hassa (stone) does not carry the meaning of small sized stones, such as pebbles, nor does it carry the meaning of a large sized stone, such as a rock but rather, what has been legislated is in between.

Even though this issue has been clearly discussed with detailed explanation, if you were to compare this to the actions of some Muslims ignorant of the Prophet’s -sallAllaahu alayhi wa sallam- Sunnah you would find their actions relating to stoning the Jamaarat to be very strange. You will find them fluctuating between exaggeration and deficiency, increase and falling short or between excess and negligence. The truth, however, is found somewhere inbetween them. The Muslim does not have shortcomings regarding the Sunnah of the Messenger -sallAllaahu alayhi wa sallam- unlike those who are negligent and incompetent or those who are excessive and exaggerate. The Muslim is just and balanced.

As regards the saying of the Prophet -sallAllaahu alayhi wa sallam -: ‘Beware of extremism.’ then this statement is general and it applies to all types of extremism in all aspects of belief and actions because the ruling derived is taken from the general wording of this hadeeth and not the specific reason for which the statement was revealed. The Muslim is prohibited from extremism in all circumstances and in all his affairs. He is ordered to follow the way of the Noble Messenger -sallAllaahu alayhi wa sallam- and adhere to his Sunnah in all circumstances.

Indeed the Shaytan strives absolutely to turn the believers, the slaves of Allaah, away from the right path and keep them far away from Allaah’s straight path either through extremism or negligence. The Shaytan uses every which way he can to be victorious.

Just as some of the Salaf said:

‘Allaah did not command anything except that Shaytan incites evil with two commands; either negligence and shortcoming or exceeding the limits and extremism and he does not mind with which of the two he is victorious.’

The Shaytan is seated in the path of the Muslim. He does not become lax, nor does he become bored of his relentless plotting or his wait to ambush the Muslim. He strives absolutely to increase the Muslim in misguidance and to divert him from the straight path and clear guidance.

Ibn al-Qayyim -Rahimullaah– said in his great book ‘Ighatha allhaffan min Masayid ash-Shaytaan’ :

‘From his (Shaytan’s) plots (may Allaah have protect us and you from him) is that he scrutinizes the soul until he knows which of the two strengths can be overcome, the strength of boldness and courage or the strength of abstention, humility and shame.

If Shaytan sees that the soul leans towards humility and abstention, he begins to hinder him and weaken the Muslim’s endeavour and resolve in what he has been ordered and charged with. So Shaytan makes it easy for him to leave that off until he regularly leaves off (what he has been ordered with) or lessens his (following) and neglects Allaah’s orders.

If Shaytan sees that the soul leans towards the strength of boldness, zeal and lofty aspirations, he causes him to undervalue the commands of Allaah and makes him imagine that what he has is insufficient such that he needs to exaggerate and do extra along with that.

Therefore, the Shaytan causes the first to reduce in what Allaah has commanded and causes the second to exceed. Most people, except very few, fall either reduction or excess – these two valleys – the valley of shortcoming and the valley of extremism. Only a very small number are steadfast on the path the Messenger -sallAllaahu alayhi wa sallam- and what his Companions were upon.’ [2]

Then Ibn al-Qayyim -Rahimullaah- cites many examples of this, from different angles of the Deen, dividing the people into three groups: the extremists, the negligent and the people of the middle and straight path.

Indeed being upright in all matters, taking the middle course and being far away from extremism and negligence is the correct methodology and the straight path which the believers are required to follow, just as Allaah commanded in His Book and His Messenger -sallAllaahu alayhi wa sallam- ordered. So truly being in the middle and being upright is holding onto the restrictions Allaah has laid down for His slaves, such that whatever is not from the religion is not added to it nor is anything from the religion excluded. This is what Allaah entrusts the believers with and what He commands them with.

Allaah Ta’ala said:

<< And those, who, when they spend, are neither extravagant nor niggardly, but hold a medium (way) between those (extremes) >> [al-Furqan :67]

Allaah Ta’ala said:

<< And let not your hand be tied (like a miser) to your neck, nor stretch it forth to its utmost reach (like a spendthrift), so that you become blameworthy and in severe poverty >> [al-Isra: 29]

And Allaah Ta’ala said:

<< And give to the kindred his due and to the poor and to the wayfarer. But spend not wastefully (your wealth) in the manner of a spendthrift >> [al-Isra:26]

And Allaah Ta’ala said:

<< and eat and drink but waste not by extravagance >> [‘Aaraaf:31]

Allaah Ta’ala said:

<< And be moderate (or show no insolence) in your walking, and lower your voice>> [Luqmaan:19]

Also, it is authentically reported in the hadeeth of the Prophet -sallAllaahu alayhi wa sallam- that he said:

‘The middle course, the middle course will make you reach paradise.’[3]

Which means: it is binding on you to take the middle course in all matters of speech and action. Moderation is being in the middle, between two extremes.

It is also authentically reported in Musnad and others that the Prophet – sallAllaahu alayhi wa sallam- said:

Take the middle course of guidance, indeed the one who is severe in the Deen, then it will overcome him.’[4]

Ibn Mas’ood –RadhiAllaahu anhu- used to say:

Being restrained within the Sunnah is better than striving in Bida’.’[5]

So the Deen of Allaah is in the middle, between the one who goes to extremes and the one who is negligent. The best of people are those in the middle who have raised themselves above the shortcoming of the neglectful, but do not join the exaggeration of those who go beyond the limits. Rather the best of people stick to the guidance of the leader of the Messengers, the one chosen by The Lord of the Worlds who is an example for all people, Muhammad bin Abdullah, may Allaah’s Peace and Prayers be upon him, his Family and all his Companions.

Footnotes:

[1] Al-Musnad, Sunan Nisa’ee & Sunan Ibn majah
[2] Ighatha allhaffan
[3] Saheeh al-Bukharee
[4] Narrated by Ahmad in al-Musnad & authenticated by al-Albani in Saheeh al-Jama’
[5] Narrated by Lalaka’ee in Sharh al-I’tiqad (1/88)

Shaving the Head : Permissible and Impermissible Types – Shaykh AbdurRazzaq al-Badr

Chapter 11: Shaving the Head
Lessons of Creed Acquired From The Hajj
By  Shaykh AbdurRazzaq bin ‘Abdul-Muhsin
Translated by Abbas Abu Yahya

The actions of the day of an-Nahr, the tenth day of the month of Dhul-Hijjah, are indeed four well-known actions which are the stoning, the slaughter, shaving the head and then the Tawaaf. The discussion here will be about shaving the head or shortening the hair as worship for Allaah in obedience to Him and seeking closeness to Him on this great day.

Shaving is completely removing the hair of the head while shortening is lessening the hair of the head all over. Shaving or shortening the hair is one of the obligations of Hajj and Umrah, it is not permissible to leave it, and the evidence is the saying of Allaah Ta’ala:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

Ibn Qadaamah –Rahimullaah- said:

‘If it was not from the rites of Hajj, Allaah would not have described them this way.’ [1]

It is narrated by Bukhari and Muslim from the hadeeth of Ibn Abbas –RadhiAllaahu anhu- who said:

‘When the Prophet -sallAllaahu alayhi wa sallam- came to Makkah he ordered his Companions to make Tawaaf of the House and of Safa and Marwa, then to come out of Ihraam and shave or shorten their hair.’ [2]

Hence, it is one of the obligations of Hajj and Umrah. So whoever does not shave or shorten their hair, then it is necessary to atone for this by slaughtering a sacrificial animal. It (i.e. shaving/shortening) is a sign that the time period for Ihraam has ended and it imitates the actions of the Messenger – alayhi as-sallat wa sallam- where he shaved his head and ordered his Companions to shave their heads, casting aside their impurities and removing dishevelled hair. Shaving the head is the act of humbly placing the forehead in front of its Lord, due to His greatness, and in submission due to His Honour and it is from the most intense forms of Uboodiyah (worship) for Allaah Azza Wa Jal.

So when the Muslims performs this great act of obedience and important worship in reverence of Allaah and in imitation of the Messenger of Allaah – sallAllaahu alayhi wa sallam- it is obligatory upon him to know that shaving the head or shortening the hair is done to worship and seek closeness to Allaah and that it is not permissible to perform it for anyone other than Allaah –subhanahu wa Ta’ala.

The great Imaam, Shaykh-ul-Islaam ibn Taymeeyah -Rahimullaah– was asked about a people who shave their heads at the command of their shaykhs at such graves as they glorify while regarding it as a means seeking closeness to Allaah and worship: is all of this a Sunnah or a Bida? Is shaving the head, generally, a Sunnah or Bida?

He –Rahimullaah- replied: ‘Shaving the head is of four types:

One of them is shaving the head in Hajj and Umrah and this is from what Allaah and His Messenger -sallAllaahu alayhi wa sallam- have ordered. It is legislated and ordered in the Book, the Sunnah and the consensus of the Ummah.

Allaah Ta’ala said:

<< Certainly, you shall enter masjid al-Haram; if Allaah wills, secure, (some) having your heads shaved, and (some) having your head hair cut short, having no fear>> [Fath : 27]

There are multiple narrations on the authority of the Prophet -sallAllaahu alayhi wa sallamthat he shaved his head in his Hajj and Umrah as did his Companions. From them were those who shaved their heads and some who shortened their hair. Shaving is better than shortening because the Prophet said: ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said ‘O Allaah forgive those who shave their heads.’ The people said, ‘O Messenger of Allaah -sallAllaahu alayhi wa sallam- and those who shorten their hair?’ He said: ‘And those who shorten their hair.’ [3]

In the farewell Hajj he -sallAllaahu alayhi wa sallam- commanded the Companions who had brought a sacrificial animal with them to shorten their hair if they had performed Tawaaf of the House and had walked between Safa and Marwa for Umrah and then to shave their heads once they had completed the Hajj. So (in this way) he combined for them, firstly, shortening their hair and, secondly, shaving their heads.

The second type of shaving the head is for a need, such as shaving the head for treatment. This is also permissible according to the Book, the Sunnah and the consensus of the scholars. Indeed Allaah has permitted the Muhrim (pilgrim), for whom it is not usually allowed to have his head shaved until completion of the Hajj rites, to shave his head if he is suffering as Allaah Ta’ala mentions:

<<and do not shave your heads until the Hady (sacrificial animal) reaches the place of sacrifice. And whosoever of you is ill or has an ailment in his scalp (necessitating shaving), he must pay a Fidyah (ransom) of either observing Saum (fasts) (three days) or giving Sadaqah (charity – feeding six poor persons) or offering sacrifice (one sheep) >> [Baqarah :196]

What has been established by agreement of the Muslims is the hadeeth of Ka’b bin Ujraah that when the Prophet -sallAllaahu alayhi wa sallam- passed by him in the Umrah of Al-Hudaybiyah lice were falling from his head, so the Prophet said to him: ‘Are your lice harming you?’ K’ab replied: ‘Yes.’ So the Prophet said: ‘Shave your head and sacrifice a sheep, or fast three days or feed a group of six needy people.’[4]

The authenticity of this Hadeeth is agreed upon and has been received with acceptance by all the Muslims.

The third type of shaving the head is that which is done for worship, religion and Zuhd (abstention from loving worldly things) in other than Hajj or Umrah.

For example, some of the people command the one who repents, once he has repented to shave his head. Similar is the one who shaves the head as a sign of being from the people of rituals and religion or as a sign of the perfection of Zuhd and worship or as a sign that the one who shaves is better, more religious or has more Zuhd than the one who does not.

Then there are those who adhere to certain shaykhs such that if they repent, they shave their heads or they cut some of his hair. So the shaykh specifies who should have the scissors and prayer rug so he can pray on that rug (and not with the Muslims). His cutting hair from the heads of the people is from the complete authority befitting him and someone who is imitated in order to make the people repent.

So all of this is Bida’ which has neither been commanded by Allaah, nor by His Messenger -sallAllaahu alayhi wa sallam. It is not obligatory nor has it been recommended by any one scholar of the Deen. Not one of the Companions did this, nor did any of those who followed the companions in goodness, neither the scholars of the Muslims who were well known for Zuhd and worship nor the Companions, the successors or those who came after them.

There were those who accepted Islam at the time of the Prophet -sallAllaahu alayhi wa sallam- but he never used to order them to shave their heads if they entered Islaam nor did he cut anyone’s hair. He didn’t pray on a rug but, rather, he used to pray as an Imaam with all the Muslims. He used to pray on what they used to pray, sit where they used to sit and he never used to make himself distinct from them by sitting on something special, whether a prayer rug or anything else.

Whoever takes this Bida’ -which is not obligatory or even recommended- as a means of seeking closeness and obedience or as a path to Allaah making it a completion of the Deen or orders the repentant to do it, both the Zahid (the one who abstains from loving worldly things) and the worshipper, then he is a misguided person outside the path of ar-Rahmaan (Allaah the Most Merciful), following the footsteps of the Shayateen.’

Then Shaykh ul-Islaam –Rahimullaah- mentioned the fourth type of shaving the head which is shaving the head as other than a ritual or for other than a need, neither seeking closeness to Allaah nor seeking to be religious. He mentions that the people of knowledge have two opinions regarding this, which are two narrations attributed to Imaam Ahmad.

The first is that it is disliked and this is the Madhab of Maalik and others. The second is that it is permissible and this is well known amongst the companions of Abu Haneefa and ash-Shafi’ee.

Then Imaam Ahmad mentions the evidence that the scholars use for each of these sayings. [5]

Imaam Ibn al-Qayyim mentions a similar division to what has preceded in his book ‘Zaad al-Ma’ad’. He mentions that from the different types of shaving the head there is one that is Shirk and one that is Bida’. Shirk being the one shaving his head for other than Allaah –Subhaanhu- such as those who follow shaykhs and who shave their heads for their shaykhs.

One of them will say:

‘I have shaved my head for so-and-so and you have shaved your head for soand-so.’ This is the same as saying: ‘I have done Sadjah (prostration) for so- and-so,’ because shaving the head is done with humility, in worship and with submissiveness and it is done for the completion of Hajj.

Then he mentions that the misguided shaykhs deceive their followers by causing them to shave their heads for them, just as they mislead them into prostrating to them. [6]

All of this is clear Shirk and a great lie, we ask Allaah for security.

Footnotes:

[1] Al-Mughni (5/305)
[2] Saheeh al-Bukharee
[3] Saheeh al-Bukharee & Saheeh Muslim
[4] Saheeh al-Bukharee & Saheeh Muslim
[5] Majmoo’al-Fatwa (21/116-119)
[6] Za’d al-Ma’ad (4/159-160)

Not Wanting Fame – Compiled & translated By Abbas Abu Yahya

Allaah Ta’ala said:

الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الإِثْمِ وَالْفَوَاحِشَ إِلاَّ اللَّمَمَ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنشَأَكُم مِّنَ الأَرْضِ وَإِذْ أَنتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ فَلا تُزَكُّوا أَنفُسَكُمْ هُوَ أَعْلَمُ بِمَنِ اتَّقَى

<< Those who avoid great sins and Al-Fawâhish (illegal intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. He knows you well when He created you from the earth (Adam), and when you were fetuses in your mothers’ wombs. So ascribe not purity to yourselves. He knows best him who fears Allaah and keep his duty to Him [i.e. those who are Al-Muttaqûn (pious)].>>

[Najm: 32]

Allaah Ta’ala said:

لاَ تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَّيُحِبُّونَ أَن يُحْمَدُواْ بِمَا لَمْ يَفْعَلُواْ فَلاَ تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِّنَ الْعَذَابِ وَلَهُمْ عَذَابٌ أَلِيمٌ

<< Think not that those who rejoice in what they have done (or brought about), and love to be praised for what they have not done,- think not that they are rescued from the torment, and for them is a painful torment.>>

[Aala Imraan: 188]

Allaah Ta’ala said:

أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنفُسَهُمْ بَلِ اللَّهُ يُزَكِّي مَن يَشَاء وَلاَ يُظْلَمُون فَتِيلاً

<< Have you not seen those who claim sanctity for themselves. Nay – but Allaah sanctifies whom He pleases, and they will not be dealt with unjustly even equal to the extent of a Fatilâ (A scalish thread in the long slit of a date­ stone). >>

[Nisa’:49]

1 – From Ubaad bin Tameem from his uncle from the Prophet  :

” يا نعايا العرب ! يا نعايا العرب ! ثلاثا , إن أخوف ما أخاف عليكم الرياء و الشهوة الخفية “

‘O Arabs beware, O Arabs beware, (he said it thrice) indeed what I fear for you the most is ar-Riyaa (showing off) and hidden desires.’

[Collected by Tabaraani in ‘Mu’ajam al-Kabeer’, Ibn Adee in ‘al-Kaamil’ & declared Hasan by Albaani in Silsilah Saheehah 2/34/508]

Ibn Atheer said:

‘Verily the hidden desire is to love that the people see your actions.’

[an-Nihaaya 2/516]

2 – It has been mentioned about Umar

أنّه عاتب أبيّا عندما رأى الناس يمشون خلفه ، فنهره و زجره قائلا : ” كُفَّ عن هذا ، فإنها فتنة للمتبوع مذلة للتابع

That he rebuked a person when he saw that the people were all walking behind him, he said: ‘Stop this, it is a Fitnah for the one who is being followed, and a humiliation for those who follow him.’

[Collected in ‘al-Itissam’ by Shaatibi]

3 – Shu’bah said that Ayoob as-Sakhtiyaani said:

ذُكرتُ و لا أحب أن أذكر

‘I am mentioned, and I do not like to be mentioned.’

[Seera Aa’laam 6/22]

4 – Bishr ibn al-Harith said:

ما اتقى الله من أحب الشهرة

 ‘Whoever loves fame does not fear Allaah.’

[Seera Aa’laam 11/216]

5 – Shu’bah said:

ربما ذهبت مع أيوب لحاجة فلا يدعني أمشي معه ، و يخرج من ههنا و ههنا ، لكيلا يفطن له

‘Sometimes I would go out with Ayoob for a need, but he would not allow me to walk with him, and he would walk out this way and that way, so that he would not be trialed.’

[Seera Aa’laam 6/22]

6 – Imam Ahmad said to his student, when he came to know the praise of the people for him:

يا أبا بكر ؛ إذا عرف الرجل نفسه فما ينفعه كلام الناس

‘O Abu Bakr, if a person knows himself, then what the people say about him does not benefit him.’

[Seera Aa’laam 11/211]

7 – The people praised Abu Bakr as-Siddique  so he said:

اللَّهمّ اجْعَلْنِي خَيْرًا مِمَّا يَظُنُّونَ، وَاغْفِرْ لِي مَا لا يَعْلَمُونَ، وَلا تُؤَاخِذْنِي بِمَا يَقُولُونَ .

‘O Allaah You know me better than I know myself, and I know myself better than the people know me. O Allaah make me better than what they reckon of me, and do not take me to task with what they say about me, and forgive me with Your mercy for what they do not know.’

[Collected in ‘Kitaab as-Zuhd’ by Ibn Mubarak p.14, ‘Shua’b al-Eemaan’ by Bayhaqi 4/228 & Saheeh al-Adab al-Mufrad no. 585 & Albaani authenticated the Isnaad]

10 – Ibn Hazm said:

‘Whoever is trialed with being amazed of his own self, then he should think about his faults, if he is amazed by his virtues, then he should check his disgraceful and vile manners, if his faults are hidden from him generally, so much so that he thinks he has no faults, then let him know that his problem is until eternity, and he is the foremost of the people in his deficiencies and the greatest of them in faults, and the weakest of them in determining his faults.

The first of that is: he is a weak minded ignoramus, and there is no fault more severe than these two. Because the intelligent one is he who can determine faults by himself, and he overcomes them and he tries to correct them.

A stupid person is ignorant about his own faults: either due to having little knowledge, and his lack of understanding and determining, and his weak thought, or because he regards his faults as noble characteristics.’

[Collected in ‘Akhlaaq wa Seer’ p.66]

11 – A man said to Maymoon bin Mahraan:

‘O Abu Ayoob, the people will continue to have goodness as long as Allaah keeps you with them.’

Maymoon said:

‘Go about your business, the people will continue to have goodness as long as they fear their Lord.’

[Seera Aalaam 5/75]

Other Beneficial Links:

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

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

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

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

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

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

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

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

 ‘The desperate one has reflected.’

Then the Bedouin came and said:

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

The Prophet – sallAllaahu alayhi wa sallam – said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

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

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

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

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

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

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

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

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

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

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

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

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

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

Related Links: 

Would you like. . . . ? Great Rewards for Easy Actions

Translated By Abbas Abu Yahya

1 – Would you like to be close to Allaah?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( أقرب ما يكون العبد من ربه و هو ساجد فأكثروا الدعاء ))

‘The closest the slave of Allaah is to his Lord is when he is in Sajda (prostration), so make Dua a lot.’

[Collected by Muslim]

2 – Would you like the reward of Hajj?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( العمرة فى رمضان تعدل حجة أو حجة معى ))

Umrah in Ramadan is equivalent to Hajj or Hajj with me.’

[Collected by Bukhari and Muslim]

3 – Would you like a home in Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من بنى مسجداً لله بنى الله لة فى الجنه مثلة ))

‘Whoever built a Masjid for Allaah, then Allaah builds for him in Paradise likewise. ‘

[Collected by Muslim]

4 – Would you like to achieve the pleasure of Allaah Subhanahu wa Ta’ala? 

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( إن الله ليرضى عن العبد يأكل الأكلة فيحمده عليها و يشرب الشربة فيحمده عليها ))

‘Indeed Allaah is pleased with the slave of Allaah who eats a morsel of food and praises Allaah for it and drinks a sip and praises Allaah for it.’

[Collected by Muslim]

5 – Would you like your Dua’ to be responded to?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( الدعاء بين الأذان و الإقامة لا يرد ))

‘The Dua’ made between the Adhan and the Iqama is not rejected.’

[Collected by Abu Dawood, Tirmidhi, Ibn Hibban authenticated by Albaani in ‘Saheeh al-Jamia’ no. 3408]

6 – Would you like the reward for fasting the complete year written for you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

صوم ثلاثة أيام من كل شهر يعدل صوم الدهر كله))))

‘Fasting three days from every month is equivalent to fasting the whole year.’

[Collected by Bukhari and Muslim]

7 – Would you like to have good deeds the size of mountains?
The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من شهد الجنازة حتى صلى عليها فلة قيراط و من شهدها حتى تدفن فلة قيراطان قيل و ما القيراطان ؟ قال مثل الجبلين العظيمين ))

‘Whoever attends a funeral prayer until he prayed for the deceased then he will have a Qiraat (mountain of gold) of reward and whoever attends the funeral until the burial will have two Qiraat of reward.’

It was asked what are two Qiraat?  The Prophet said: ‘The like of two great mountains.’

[Collected by Bukhari and Muslim]

8 – Would you like to accompany the Prophet in Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( أنا و كافل اليتيم كهاتين فى الجنه و أشار بإصبعية السبابة و الوسطى ))

‘I and the guardian of an orphan are like these two in Paradise,’ and he indicated by placing his index finger and forefinger together.’

[Collected by Bukhari]

8 – Would you like that your actions continue after your death?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

إذا مات الإنسان انقطع عمله إلا ثلاث : صدقة جارية , أو علمٍ ينتفع به , أو ولد صالح يدعو له

‘If a person dies his actions are discontinued except for three: continuous charity, or knowledge which is benefited by, or a righteous son (child) who supplicates for him.’

[Collected by Bukhari]

9 – Would you like a gem from the gems of Paradise?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

 (( لا حول ولا قوه الا بالله ))

‘There is no power or might except with Allaah.’

La hawla wa la quwwata illa billaa

[Collected by Bukhari and Muslim]

10 – Would you like the reward of praying the whole night?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صلى العشاء فى جماعة كأنما قام نصف الليل و من صلى الصبح فى جماعة كأنما صلى الليل كلة ))

Whoever prays Isha prayer in congregation then it is as if he prayed half the night, and whoever prayed the morning prayer in congregation then it is as if he prayed the whole night.’

[Collected by Muslim]

11 – Would you like to read a third of the Qur’aan in a minute?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( قل هو الله أحد تعدل ثلث القرأن ))

‘Say Allaah is only one is equivalent to a third of the Qur’aan.’

[Collected by Muslim]

12 – Would you like that your scales are heavy with good deeds?

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

(( كلمتان خفيفتان على اللسان حبيبتان الى الرحمن ثقيلتان فى الميزان)(

There are two words which are gentle on the tongue, beloved to ar-Rahmaan and heavy on the scales: –

: سُبْحَانَ اللَّهِ وَبِحَمْدِهِ ، سُبْحَانَ اللَّهِ الْعَظِيمِ.

‘Far is Allaah from imperfection and praise is for Him, Far is Allaah The Sublime from imperfection

Subhana Allaahi wa Bihamdihi, Subhana Allaahil Atheem

[Collected by Bukhari and Muslim]

 

13 – Would you like that Allaah increases your provisions?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من سرة أن يبسط فى رزقة أو ينسأ له فى أثرة فليصل رحمه ))

Whoever is pleased that his provision is increased or that his life is lengthened then he should keep good relations with his relatives.’

[Collected by Bukhari]

14 – Would you like that Allah would love to meet you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من أحب لقاء الله أحب الله لقائة ))

‘Whoever loves to meet Allaah,  then Allah loves to meet him.’

[Collected by Bukhari]

15 – Would you like that Allaah protects you?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صلى الصبح فهو في ذمة الله ))

Whoever prays the morning prayer then he is under the protection of Allaah.’

[Collected by Muslim]

16 – Would you like Salat sent upon you ten-fold?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

من صلّى عليّ واحدة صلى الله عليه بها عشراً

‘Whoever sends Salat upon me once, then Allaah sends Salam upon him ten-fold.’

[Collected by Muslim, Abu Dawood, Nisa’ee, Tirmidhi & Ibn Hibban. Albaani graded it Saheeh in ‘Saheeh Targheeb wa Tarheeb’ 2/288/1656]

17 – Would you like that Allaah raises your status?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( و ما تواضع أحد لله إلا رفعه الله عز و جل ))

‘No one humbled himself for Allaah except that Allaah -Azza wa Jal –raises his status.’

[Collected by Muslim]

 

18 – Would you like to be distanced between yourself and hell fire by seventy years?

The Messenger of Allaah sallAllaahu alayhi wa Salamsaid:

(( من صام يوماً فى سبيل الله باعد الله بينة و بين النار سبعين خريفاً ))

Whoever fasted a day for the sake of Allaah, then Allaah distances between him and the Hell fire seventy years.’

[Collected by Bukhari and Muslim]

The Purpose of the Jumu’ah Khutbah – Compiled & Translated by Abbas Abu Yahya

1 – Objective of Khutbah

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘On the day of Jumu’ah there is a Khutbah (sermon) the objective of which is to glorify Allaah and regard Him as Magnificent, and testify to singling out Allaah Alone as the Creator, and testify that His Messenger -sallAllaahu alayhi wa sallam- brought the message.

Also to remind the worshippers about the Messenger’s days. To warn the people from Allaah’s  torment and His punishment, and advising them with that which will bring them closer to Allaah and to His Paradise.

Likewise prohibiting them from that which will bring them close to His Anger and His Fire. Therefore, this is the purpose / intent of the Khutbah and gathering for it.’

[Taken from: ‘Zad al-Ma’ad’ by Ibn Qayyim vol. l/p. 398 point 22]

2 – Description of the Khutbah and what is Taught in it.

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘Know that the type of Khutbah which is legislated is that which the Messenger sallAllaahu alayhi wa sallam regularly used to be upon, which was persuading (with good rewards) the people dissuading (warning) them-this in reality is the soul of the Khutbah for which it was legislated.’

He continues:

Admonition in the Khutbah of Jumma’ is what should be the context of the talk. Therefore, if the Khateeb (the one delivering the Khutbah) does this, then he has performed a legislated action, except that if he precedes it with praising and glorifying Allaah, and sending Salat upon His Messenger, or to proceed in his admontion the catastrophies mentioned in the Qur’aan then this would be better and more complete.’

‘So briefly, the soul of the Khutbah is giving a good admonition from the Qur’aan or other than it. The Messenger of Allaah sallAllaahu alayhi wa sallamused to praise Allaah –Ta’ala- in his Khutbah and send Salat upon Allaah’s Messenger sallAllaahu alayhi wa sallamor by the two testifications and reading a complete Soorah and the intent and purpose of the admonitioning with the Qur’aan, and prompt with what the Qur’aan rebukes, where ever possible, and that is not specific to mentioning a complete Soorah.’

The Prophet sallAllaahu alayhi wa sallam used to teach his Companions in the Khutbah the principles of Islaam and its Sharia’ and gave them orders and prohibitions in his Khutbah when he came across an order or prohibition. Like when he ordered the person entering into the Masjid while the Prophet was delivering the Khutbah and he ordered him to pray two Rakaat. The Prophet reminded the people with the pillars of the Sharia’ and with Paradise, Hell-fire the Day of Judgement and ordered them to have Taqwa of Allaah and warned them against the anger of Allaah. The Prophet sallAllaahu alayhi wa sallam would encourage the people in those things which obligate His Pleasure, and he would recite the Ayaat of the Qur’aan, so in the hadeeth of (Saheeh) Muslim:

‘The Messenger of Allaah sallAllaahu alayhi wa sallamused to deliver two Khutbahs and sit between them, he would also recite the Qur’aan, remind the people and warn them.’

[Taken from: ‘al-Ajwiba an-Nafiah ‘an  ‘Asseelah lajna Masjid aj-Jamia’ summarised from p.94 -99]

3 – Shortening of the Khutbah & Lengthening of the prayer

Shaykh al-Muhhadith Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- said:

‘From ‘Amaar bin Yassir who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

‘Indeed a person who lengthens the prayer and shortening the Khutbah is a sign of the Fiqh of a man.’

[Collected by Imam Muslim]

Meaning that a person’s Fiqh (understanding) is known by this. Everything that indicates to a issue is a sign for it.

Indeed the shortening of the Khutbah is a sign of understanding.  This is becase a Faqeeh (scholar) is someone who researches the reality of the meaning of the texts [of the Book & the Sunnah], and comprehensive wording, whereby he has the ability to express using eloquent beneficial statements.

This is why the complete wording of this hadeeth is :

‘Lengthen the prayer, and shorten the Khutbah, and indeed there is magic in speech.’

The meaning of a long prayer is the length where the one who prays does not come under the prohibited length of the prayer.

The Messenger sallAllaahu alayhi wa sallam used to pray the Jumma’ prayer reciting Soorah al-Jumma’ and Soorah al-Munafiqoon, and likewise as is collected by Muslim from Ibn Abbas and an-Num’aan bin Basheer -RadhiAllaahu anhumma :

‘The Messenger sallAllaahu alayhi wa sallam used to recite in the two Eid prayers and in the Jumma’prayer with Soorah al-Ala and al-Ghashiyah [1].

This was long in relation to his Khutbah, and not so long that it entered into the length which is prohibited.

From Umm Hisham bint Haritha bin an-Nu’maan who said:

‘I did not take <<Qaf, By the Glorious Qur’aan>> Soorah Qaf, except from the mouth of the Messenger of Allaah sallAllaahu alayhi wa sallam; he would recite it every Friday upon the Mimber when he would address the people.’

[Collected by Muslim]

In this narration is an evidence for the permissibiltiy for reading a Soorah or a part of it in the Khutbah. The Prophet -sallAllaahu alayhi wa sallam- chose to be continuous upon this Soorah since he-sallAllaahu alayhi wa sallam- was the best in giving admonition and in reminding.  Also, in this is an evidence of frequently giving admonition in the Khutbah.’

[Taken from Ajwibaa an-Nafi Albaani p. 57 ]

4 – Length of the Jumma’ Khutbah

‘The Prophet -sallAllaahu alayhi wa sallam- used to shorten the Khutbah and lengthen the prayer:

The Messenger of Allaah -sallAllaahu alayhi wa sallam- was given the ‘Jawama’ al-Kalim’ (comprehensive speech), and fountains of wisdom would spring from between his noble lips -sallAllaahu alayhi wa sallam.  Therefore, if he -sallAllaahu alayhi wa sallam-  addressed the people he would speak with a few words, if a person counted them then he would be able to do so, because the aim of the Khutbah is teaching, reminding, admonishing without making it burdensome or making it boring.

This is why the advice of the Messenger of Allaah -sallAllaahu alayhi wa sallam- to his Companions was to shorten speeches, and at the head of that was the Khutbah of Jumma’.

The Prophet -sallAllaahu alayhi wa sallam-  explained that the shortening of the Khutbah indicates to the good understanding [Fiqh] of a person.

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying:

‘Indeed a person who lengthens the prayer and shortens the Khutbah is a sign of the Fiqhof a man.’

[Collected in Saheeh Muslim]

From Abdullah bin Masood who said:

‘Indeed shortening the Khutbah and lengthen the prayer is a sign of the Fiqh of a man.’

[Collected by Ibn Abee Shaybah, Saheeh. Taken From: ‘Ma Saha min ‘Athar Sahabah Fee Fiqh’ p.486 Vol.1]

This is why the Messenger -sallAllaahu alayhi wa sallam- commanded to shorten the Khutbah and said:

‘Lengthen the prayer and shorten the Khutbah.’

[Collected in Saheeh Muslim]

From ‘Ammar bin Yassir -Radi Allaahu anhu- who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam-  ordered us to shorten the Khutbah.’

[Collected by Abu Dawood – Hasan]

This was the instruction from him -sallAllaahu alayhi wa sallam- and his guidance upon which he followed and continued upon.

From Jabir bin Samarah who said: The Messenger of Allaah-sallAllaahu alayhi wa sallam- would not lengthen the admonition on Friday, rather it would be a few words.’ [Collected by Abu Dawood – Hasan lighayrihi]

Even though the Messenger -sallAllaahu alayhi wa sallam- used to sometimes lengthen the Jumma’ Khutbah, however generally it would be short.

Ibn Qayyim -Rahimullaah- said: ‘He would sometimes shortens his Khutbah, and lengthen it sometimes according to the needs of the people. His irregular Khutbah would be longer than his regular Khutbah.’

(Zaad al-Ma’ad 1/191)

[Taken from the book: ‘Min Hadi an-Nabi -sallAllaahu alayhi wa sallam- fee Khutbah ul – Jumma’ p.22]

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] Collected by Muslim and Abu Dawood

Visit Abbas Abu Yahya’s blog to read more beneficial articles
https://followingthesunnah.wordpress.com/

 

Learning Aqeedah from Hajj – Shaykh Muhammad Al Aqeel [Audio|Ar-En]

Title: Learning Aqeedah from Hajj – Lesson 1, 2 & 3 (3 Mp3 Lectures)
By: Shaykh Muhammad Al Aqeel
Translated by: Abbas Abu Yahya
Copyright: miraath.net

Visit the below link to Listen or Download Mp3 Lectures

http://www.miraathpublications.net/learning-aqeedah-from-hajj/

The Fiqh of Hajj – Shaykh al Albanee

Taken from Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah of The Muhaddith, Shaykh, Allamaah Muhammad Nasiruddeen al-Albaani Rahimahullaahu Ta’ala

Translated byAbbas Abu Yahya

The Excellence of Hajj

No. 1185 & 1200 – On the authority of Ibn Abbas in a narration ascribed to the Prophet: – sallAllaahu alayhi wa sallam:

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

Not Leaving Off Hajj for More than Five Years

No. 1662 – The Messenger – sallAllaahu alayhi wa sallam said:

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

Silsilah-Saheehah

Shaykh Albaani said:

Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me saying:

Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He would love a healthy, prosperous person not to leave off Hajj for five years.’

No. 1264 – On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

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

No. 1820 – On the authority of Jaabir who said: the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

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

Ihram

What is Avoided in Hajj is that which is Avoided in Umrah

No.2765 – On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said: ‘What do you order me to do, O Messenger of Allaah, in my Umrah?’ Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >> So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked the question about Umrah?’ The man said: ‘Here I am.’ So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as you can and whatever you used to do for your Hajj, then do that in your Umrah.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do, make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an action in itself.’

The Prohibition of the Woman in Ihram Covering her Face with a Scarf

No. 2930 – On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’ They said: She vowed to walk to the Ka’bah barefoot and unveiled! So he said:

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

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘In this hadeeth there are some important benefits, from them:

That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth:

‘A woman in Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’

[Narrated by Bukhari and Muslim.]

[Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)

‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab, which she throws over her head and it sits on her face. What is correct is that it can touch her face, but she cannot tie it to her face.

This is similar to what Ibn Taymeeyah -Rahimahullaah said.]’

No. 2617 -The Messenger – sallAllaahu alayhi wa sallam said:

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

The Permissibility of the Person in Ihram Covering his Face if Needed.

No. 2899 – On the authority of Uthmaan bin ‘Affan –RadiAllaahu anhu- that

‘The Prophet – sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’

Saheeh
Silsilah-Saheeha

On the authority of Abdullaah bin ‘Aamir bin Rabeeh that

he saw ‘Uthmaan bin ‘Affan in a village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s day while he was a Muhrim (in the state of Ihram).

Its chain is authentic.

Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi wa sallam- did.

This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert the issue saying that the Marfoo’ precedes the Mawqoof.

The truth is that both of them are authentic, so neither of them opposes the other. Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance. Al-Bayhaqi also narrated some of these Aathaar (5/54)

This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallamregarding the person who dies while in a state of Ihram:

‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his face or head.’

Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).

This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is regarding the living, so it (i.e. the ruling) is different.’

What Animals are Permissible for the Muhrim to Kill

No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a predatory bird, a rat, scorpion and a voracious dog.’

Saheeh

Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam.

Shaykh Albaani said:

‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of killing them. It is not to be understood from this that it is recommended or obligatory to kill them or that it is better leave off killing them.’

Talbeeyah

No. 830 – On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

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

No. 1500 – On the authority of Abu Bakr as-Siddeeq who said that

the Messenger of Allaah – sallAllaahu alayhi wa sallam- was asked: ‘What is the best Hajj?’

He answered ‘The one where you raise your voice reciting the Talbeeyah and you slaughter an animal.’

No. 1621 – On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

‘A person does not ever make Talbeeyah except that he is given glad tidings, nor does a person ever say Takbeer except that he is given glad tidings.’

It was asked: ‘With Paradise?’

He answered: ‘Yes.’

Mina

No. 804 – On the authority of Ibn Abbas: the Messenger – sallAllaahu alayhi wa sallam used to visit the House (Ka’bah) every night from the nights of Mina.’

Tawwaaf

No. 2725 – On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah – sallAllaahu alayhi wa sallam- saying:

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

Salutation of the House – for the person not in Ihram- is Two Rakah

The Hadeeth has no chain – La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain – La Asl laha

Silsilah-Daeefah

Shaykh Albaani said:

‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the meaning of this hadeeth other than the general evidences which mention praying before sitting in the Masjid which then include the Masjid al-Haraam.

The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed and how inconceivable is that? Especially as – due to experience – it is not possible for the person entering the Masjid al-Haraam during the days of the sacred seasons to perform the Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.

<<And He has not placed any burden upon you in your religion>>

Indeed what must be brought to attention here regarding this verdict is that it is for the person who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he begins with the Tawwaaf and then the two Rakah after it.’

The Hajj Pilgrimage is Only Made to the House of Allaah

Da’eefah No. 265 Mawdoo- Fabricated

‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the Angels would visit your grave just as they visit the Ancient House (Ka’bah). Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not innovate with your opinion.’

Mawdoo- Fabricated
Silsilah-Daeefah

Shaykh Albaani said:

‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth) (1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin Mujeeb.

Yahya said: ‘He is a liar.’

Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’

As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers perform Hajj to the House of Allaah, the Haraam.’

As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the first – due to what it mentions about performing Hajj to a grave – as it is an innovated statement which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House of Allaah, the Haraam, is not mentioned in the Sharia’.

As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of Bida’) who aggrandize graves to extreme by journeying to them, spending nights there, performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other similar things which are all symbols of the Hajj. Some of them even authored a book entitled ‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn Taymeeyah mentioned in his books!!

This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’ O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’

Raml

The Sharia’ Reasoning for the Brisk Walk During Tawwaaf

No. 2573 – On the authority of Ibn Abbas –RadiAllaahu anhu- ‘The Quraish said: ‘Indeed Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year the Messenger of Allaah – sallAllaahu alayhi wa sallam – performed Umrah he said to his Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So when they walked briskly the Quraish said: ‘It has not weakened them.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording is as follows:

‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits and walk calmly between the two corners so the Mushrikeen could see their strength and patience.’

So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever. They are stronger and more patient than such and such!’

In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying: What has caused them to come here feeble and thin?

So his Companions said: ‘If we slaughter our camels, eat from their meat and make a broth from its soup, then we will be relaxed when we enter upon the people tomorrow.’

The Messenger said: ‘Do not do that, but gather your provisions and bring them to me.’ So they gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth made from leather. They ate, and had eaten satisfactorily, then left and every one of them took some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top garment then said: ‘Do not let the people see you as deficient/weak.’

He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the Black Stone.

The Quraish said: ‘Just walking in the Tawwaaf does not please them, but they leap and jump like gazelles.’

The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the Sunnah.

Abu Tufail said: ‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did this in his farewell Hajj.’

Its chain is also authentic according to the conditions of Imam Muslim.

It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes. Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar narration and it has been researched in ‘al-Irwaa’ (4/315).

It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House (Ka’bah) to show the Mushrikeen his strength.’

Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’

The answer: No, because the Prophet – sallAllaahu alayhi wa sallam – walked briskly in his Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al- Mustafa – sallAllaahu alayhi wa sallam – until the Day of Judgement.’

Iltizaam

No.2138- On the authority of Abdullaah bin ‘Amr who said

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

Arafat

No. 2551 – On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘

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

Jamaraat

No. 2515 – On the authority of Ibn Abbas who said that the Messenger of Allaah – sallAllaahu alayhi wa sallam said:

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

No. 1437 – The Messenger – sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles the size of chick peas.’

Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah

No. 2144 – On the authority of al-Fadl bin Abbas who said

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

Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his hand just as when a person throws.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in the narration of Muslim and al-Bayhaqi.

What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his she-camel: ‘Collect small stones for me.’

So I collected small pebbles for him which were like chickpeas and when I placed them in his palm, he said:

‘The likes of these (type and size stones), O you people. Beware of exaggerating in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’

Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.

Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’

Does the Person Performing Hajj Walk to the Jamarah to Stone it?

No. 2072 – On the authority of Ibn Umar –RadiAllaahu anhu- that

‘The Prophet -sallAllaahu alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and walk back from it.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: Tirmidhi said at the end of this hadeeth: ‘Most of the people of knowledge implement this hadeeth while some of them say: He would ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’

Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet – sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet – sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’

I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul- ‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of Jaabir, and Allaah knows best.

Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’

Narrated by Abu Dawood(1969) and Ahmad 92/156)

In another narration by Ahmad (2/114,138):

Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an- Nahr and he never used to go to the other Jamaarat after that except that he would go back and forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back and forth to the Jamaarat, except on foot.’

Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women

No. 239 – On the authority of Ibn Abbas –RadiAllaahu anhu- who said that: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When you stone the Jamarah, then everything except women becomes permissible.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al- ‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse with women; this is not permissible for him as has been unanimously agreed.’

Slaughter

No. 805- On the authority of Jaabir who said: we used to preserve the slaughtered meat and take it to Madina during the time of the Messenger of Allaah – sallAllaahu alayhi wa sallam.’

After the Completion of Hajj

No.1379 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

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

No. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu alayhi wa sallam:

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

No. 883- On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say that

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

The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave

No. 2497 – On the authority of ‘Aasim bin Humaid as-Sakooni –RadiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to his riding animal. When the Prophet -sallAllaahu alayhi wa sallam – had advised him he said: O Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid and my grave.’

Saheeh
Silsilah-Saheehah

Shaykh Albaani said:

‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming that Ibn Taymeeyah rejects this visiting!

Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make clear and abundant mention of its legality and he even expounded on how to visit the grave.

What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is even in the latest print of his book? Intelligent readers know the answer.’

No. 45 – ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed treated me badly.’

Fabricated- Mawdoo
Silsilah-Daeefah

Shaykh Albaani said:

‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet – sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to Allaah, it does not exceed the status of being only recommended by the scholars. So how can it be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallamand is one who turns away from him!?’

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, His family, his companions and all those who follow his guidance.

Obligation of Adhering to the Sunnah and to Take from the Guidance of the Messenger of Allaah – Shaykh

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 8 : An Explanation of the Obligation to Adhere to the Sunnah and to Take from the Guidance of the Messenger of Allaah

Indeed from the greatest benefits and lessons from Hajj for the pilgrims to the House of Allaah is knowing the importance of the Sunnah and limiting oneself to it in all actions of the Hajj. The importance of knowing the Sunnah becomes apparent from the state of many pilgrims who you see gathering together in circles of knowledge and remembrance. They ask the scholars many questions regarding the description of Hajj: how to perform it, its pillars and obligatory duties and those acts that negate it. These questions are asked with precision and enthusiasm, especially by those who, in their Hajj, are conscious of the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam-: ‘Take your Hajj rites from me’ [1]

Therefore Hajj will not be accepted by Allaah unless the Muslim does it in the manner of the Messenger of Allaah, adhering to his guidance in the Hajj and following his Sunnah – without excess or negligence, without going to extremes or being without purpose and without adding to or taking away from it. So if a Muslim adheres to the Sunnah of the Prophet -sallAllaahu alayhi wa sallam- in his Hajj and limits himself to his guidance, he benefits from the knowledge that adhering to the Sunnah and following his -sall’Allaahu alayhi wasallam- guidance is obligatory in all acts of obedience.

Just as it is necessary to take the rites of Hajj from the Messenger, it is also necessary for all Muslims to take the guidance of the Messenger in every act of obedience.

This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- said with regards to prayer: ‘pray as you have seen me praying.’ [2]

He also said in all matters of general obedience: ‘Whoever does an action which we have not commanded then it is rejected.’[3]

In another narration: ‘Whoever innovates in this matter of ours, that which is not from it, it will be rejected.’[4]

Thus all actions which are not done in accordance to the guidance of the Messenger of Allaah -sallAllaahu alayhi wa sallam- will not be accepted by Allaah, as is shown by his explicit statement -sallAllaahu alayhi wa sallam: ‘Whoever does an action which we have not commanded then it is rejected.’

Indeed this proves that every innovation (Bida’) introduced into the religion has no foundation in the Book or Sunnah, regardless of whether it is from knowledge-based verbal innovations or practical, worship-based innovations. So whoever informs of other than that which Allaah and His Messenger -sallAllaahu alayhi wa sallam- have informed or worships in a way that Allaah and His Messenger have not permitted then this will be returned to the one who did it and it will not be accepted.

This hadeeth also implies the meaning that anyone who does an action in accordance to what Allaah and His Messenger have commanded i.e. is worshipping Allaah with correct creed and righteous actions from what is obligatory and recommended, then his action will be accepted.

It is narrated by Abu Daawood, Tirmidhi, Ibn Majah and others on the authority of al-Irbaad bin Sariyyah –RadhiAllaahu anhu- who said that the Messenger of Allaah -sallAllaahu alayhi wa sallam- led us in prayer that day, then turned and faced us and gave us an admonition which caused hearts to tremble and eyes to shed tears.

So we said: ‘It is as if this is a farewell speech, so advise us O Messenger of Allaah!’

He said: ‘I advise you to hear and obey, even if a slave rules over you. Indeed whosoever from you lives will see many differences, so hold on to my Sunnah and the Sunnah of the Rightly Guided Khulafaah after me, bite on to it with your molar teeth. Beware of newly invented matters, since every Bida’ is misguidance.’[5]

As for the Messenger of Allaah -sallAllaahu alayhi wa sallam- saying in the hadeeth ‘All Bida’ is misguidance’ then this is from his comprehensive, eloquent speech. This statement is a great principle from the principles of the Deen and it resembles the saying of the Messenger of Allaah -sallAllaahu alayhi wa sallam: ‘Whoever innovates anything in this matter of ours that which is not from it, will be rejected.’

Thus anyone who innovates and ascribes something to the Deen which has no foundation to which it can be referred, then it is misguidance which the Deen is free from, the one who innovates has the innovation rejected and it is not accepted from him.

The Deen of Allaah is built upon two great, strong principles and foundations. Firstly; That we do not worship except Allaah Alone who has no partner. Secondly; That we do not worship Him except with what He legislated on the tongue of His Messenger -sallAllaahu alayhi wa sallam-. We do not worship Allaah according to our desires or Bida’.

And Allaah Ta’ala said :

<< Then We have put you on a plain way of (Our) commandment. So follow that and do not follow the desires of those who do not know. Verily, they can avail you nothing against Allaah >> [Al-Jathiyah : 18-19]

And Allaah Ta’ala said :

<< Or do they have partners with Allaah (false gods), who have instituted for them a religion which Allaah has not allowed. >> [Shura: 21]

It is not allowed for anyone to worship Allaah except with what His Messenger -sallAllaahu alayhi wa sallam- legislated from obligatory and recommended actions. We do not worship Him with newly invented matters which have no foundation in the Deen nor any basis for them in the Sharia’. It is not allowed for anyone to worship anything except Allaah Alone, so no-one is allowed to pray except to Allaah, nor fast except for Allaah, nor perform the Hajj except to His house, nor rely upon anyone except Him, nor can anyone direct any aspect of worship to anyone except Him.[6]

Allaah combined these two great principles in His –
Subhanhu- statement :

<< So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.>>[Kahf :110]

A good action is that which is in agreement with the pure Sharia’ and is sincere i.e. that which is not done, except for Allaah’s Face. These are the two pillars for acceptance of actions. So if an action is done sincerely but is not correct then it will not be accepted and if the action is correct but is not done sincerely for Allaah, then it will not be accepted unless the action is sincere and correctwhere sincere means that it is done purely for Allaah and being correct means that it is done according to the Sunnah.

What is obligatory on every Muslim who hopes for success and happiness for himself in this world and the hereafter is that he attaches himself to the guidance of the Messenger -sallAllaahu alayhi wa sallam-, that his action conforms to his – sallAllaahu alayhi wa sallam- Sunnah and that he is wary of deviating from his guidance, opposing his Sunnah or following other than his path; since he -sallAllaahu alayhi wa sallam- is a guide and example for his nation, as Allaah Ta’ala said regarding him :

<< Indeed in the Messenger of Allaah you have a good example to follow for he who hopes in (the Meeting with) Allaah and the Last Day and remembers Allaah much. >> [Ahzab:21]

And He said :

<<The Prophet is closer to the believers than their ownselves >> [Ahzab: 6]

Which means : ‘He has more right over them in all aspects of the Deen and worldly affairs and he is of greater importance to them than their ownselves or anyone else. It is obligatory upon them to give what he determines from their wealth even if they are in need of it. It is obligatory upon them to have more love for him than for their ownselves, and it is obligatory upon them to put his rulings first, before their own rulings for their ownselves. In brief, if the Prophet -sallAllaahu alayhi wa sallam- calls them to something and they themselves call to something else then it is obligatory for them to give precedence to what he calls them to and to defer what they themselves call to. It is obligatory upon them to have obedience to him which supersedes obedience to their ownselves and that they prefer obedience to him before that which their ownselves incline to and their inner selves desire.’ [7]

There is no doubt that this necessitates that the Muslim strives to know the Sunnah and sacrifices time in the path to knowing the guidance of the Messenger -sallAllaahu alayhi wa sallam- – which is done by questioning the people of knowledge, sitting in the circles of remembrance where the rules of Halaal and Haraam are explained and also by reading beneficial books and useful works which collect these issues. So after that a Muslim can establish a path whereby he can worship correctly on a sound methodology, in agreement with the guidance of the noble Messenger -sallAllaahu alayhi wa sallam.

[1] Saheeh Muslim
[2] Saheeh al-Bukharee
[3] Saheeh Muslim
[4] Saheeh al-Bukharee and Saheeh Muslim
[5] Sunan Abee Dawood, Sunan at-Tirmidhee & Sunan Ibn majah
[6] Majmoo’Al-Fatawa by Ibn Taymeeyah
[7] Fath al-Qadeer

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 08 – Abbas Abu Yahya

On the Day of ‘Arafah – Shaykh AbdurRazzaq bin Abdul-Muhsin

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter Nine : On the Day of ‘Arafah

There is no doubt that the day of ‘Arafah is a great day from the blessed days of Allaah and is a large gathering from the gatherings of goodness, Eemaan and Taqwaa. It is a season which is welcomed with great importance. A season from the seasons of obedience and worship, a day where the shedding of tears increases, where there are continuous supplications, where mercy descends and shortcomings are rectified, a day where mistakes are forgiven, a day of hope and humility, submissiveness and humbleness.

Indeed it is a noble blessed day. The sun never rose on a day better than the day of ‘Arafah. Indeed it has been specified with noble merits, great privileges and important characteristics. It is no easy task to encompass all its characteristics, nor is it possible to fully investigate them all.

Indeed it is the day on which Allaah completed this Deen for the Ummah and completed His favour for them, as on that day the saying of Allaah Ta’ala was revealed:

<<This day have I perfected your religion for you, completed My favour upon you and have chosen for you Islaam as your religion.>> [al-Maida:3]

Nothing about the Halaal or Haraam was revealed after that day.

It is narrated by Bukhari and Muslim on the authority of Tariq bin Shihaab who said:

‘A man from the Jews came to Umar bin al-Khattab – radiAllaahu anhu – and said: ‘O Ameer ul-Mumineen, indeed you read an Ayaah in your Book and had this Ayaah been revealed to us, the Jewish nation, we would have taken that day as a festival.’

So Umar -radiAllaahu anhu- said: ‘And which Ayaah is that?’

So he replied: the saying of Allaah

<<This day have I perfected your religion for you completed My favour upon you>>[al-Maida:3]

Then Umar said: I swear by Allaah, indeed I know on what day it was revealed to the Messenger of Allaah -sallAllaahu alayhi wa sallam- and the hour in which it was revealed to the Messenger of Allaah -sallAllaahu alayhi wa sallam. It was revealed in the evening of ‘Arafah on a Friday.’[1]

On this noble blessed day, there are many of Allaah’s slaves who are saved from Hellfire. Allaah is generous to His believing slaves and He boasts about them in front of the Angels that are near Him. It has been narrated by Muslim in his authentic book of hadeeth on the authority of ‘Aeysha – radiAllaahu anha – that the Prophet -sallAllaahu alayhi wa sallam- said:

‘There is no day on which Allaah frees as many slaves from the Hell-Fire as the day of ‘Arafah. Indeed He comes close to them, boasts about them to the Angels and then says: ‘What do they want?’[2]

Ibn Abdul Barr -Rahimullaah- said: ‘This indicates that they have been forgiven; because Allaah does not boast about the people who have mistakes and sins except after they have sought repentance and forgiveness.’[3]

It has been narrated by Imaam Ahmad in his Musnad on the authority of Abdullaah bin ‘Amr – radi Allaahu anhu – on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said:

‘ Indeed Allaah Ta’ala boasts to His Angels with the people of ‘Arafah on the evening of ‘Arafah and says: Look at My slaves. They come to Me with dishevelled hair and covered in dust.’ [4]

Imam Ibn al-Qayyim -Rahimullaah- said in his famous poetry:

For Allaah is that great standing * Like the standing of the Day of Judgement, rather that is greater

And He The Jabbar –the Glorified- comes closer that Day * He boasts about them to what He possesses, but He is more generous

He says: My slaves have come to Me with love * and I am to them more Generous and more Merciful

So I testify that I have indeed forgiven their sins * and I have given them what they had hoped for and bestowed blessings

So be it glad tidings O people of that great place * by it Allaah forgives the sins and gives mercy

Al-Fudayl bin ‘Ayaad -Rahimullaah- stood in ‘Arafah and saw the sobbing and crying of the people during the evening of ‘Arafah, then said: ‘Do you not see if all these people came to a man and asked him for a small coin, would he refuse them?

They said, ‘No,’ so he replied: I swear by Allaah, that Allaah forgiving them is easier than this man trying to fulfil their request of a small coin.’ 5(1)

So this is why it is necessary for the Muslim who desires profit and gain on this blessed day to be humble to his Lord -Subhanahu- to humble himself for Him, lower himself in honour of Allaah, feel powerless in front of Him, hope for His mercy and forgiveness, fear His punishment and that which He hates, repent to Him from every sin that one’s hands have earned and from every mistake one’s feet walked towards.

The Muslim does not waste his time at this great place by going here and there or by chatting with this person and that person, rather he turns to his Lord and Protector, making much Dhikr (remembrance) and Dua’ (supplication), seeking forgiveness and begging from Him.

What is established in the hadeeth of the Prophet -sallAllaahu alayhi wa sallam- is that he said:

‘The best supplication is the supplication of the day of ‘Arafat and the best thing which I and the Prophets before me have said is:

‘There is none worthy of worship in truth except Allaah Alone, He has no partner and to Him belongs the Dominion. To Him belongs the praise and He is capable/has power over all things.’[6]

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

So the Day of ‘Arafah is a day of supplication and the best Dhikr (remembrance) is saying ‘There is none worthy of worship in truth except Allaah.’ The Prophet -sallAllaahu alayhi wa sallam- used to say the best Dhikr (remembrance) abundantly on the best of the days, since the best of days is the day of ‘Arafah and the best of Adhkaar (plural of Dhikr) is saying ‘There is none worthy of worship except Allaah.’ So saying the best of Adhkaar plentifully on the best of days is the most appropriate aim and match.

Indeed the statement: ‘There is none worthy of worship in truth except Allaah,’ which the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to say a great deal on the day of ‘Arafah, is the best of words, the most magnificent of all statements, the firmest handhold and it is a statement of Taqwaa and the key to the land of eternal happiness. It is the principle of the Deen and its foundation, and the head of its matter. Due to ‘La ilaha ‘illa Allaah’ (There is none worthy of worship in truth except Allaah) the heavens and the earth were established, the creation was created, the Messengers were sent and the Divine Books were revealed.

The excellence of these words and their status in the Deen are indescribable and greater than the claims of those who say they know its virtues. On the contrary, it has virtues and distinctions which could not ever enter one’s mind or one’s imagination. However, it is obligatory for the Muslim to know that ‘La ilaha ‘illa Allaah’ (There is none worthy of worship in truth except Allaah) is not accepted from the one who merely pays lip service to it, without establishing its rights and obligations or fulfilling its principles and conditions.

So, ‘La ilaha ‘illa Allaah’ (There is none worthy of worship in truth except Allaah), is not a statement with no meaning or reality, nor are they words without any content. Rather these great words indeed have a meaning which it is necessary to understand, which have to be comprehended and an aim which it is necessary to adopt. There is agreement amongst the people of knowledge that this statement is not beneficial if it is, either, merely pronounced without understanding its meaning, or if what it necessitates is not acted upon as Allaah Ta’ala said:

<< And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth, and they know (the facts about the Oneness of Allaah)>> [az-Zuhkruf : 86]

which means: except those who testify ‘There is none worthy of worship in truth except Allaah’ and their hearts know the meaning of what their tongues declare. There is no doubt that this matter is of utmost importance and that it is fitting that every Muslim should concern himself with it fully and pay complete attention to it. Indeed ‘La ilaha ‘illa Allaah’ (There is none worthy of worship in truth except Allaah) does not benefit except the one who knows its meaning, both the negation and affirmation, and believes in and acts by it. As for the one who says it and acts upon it outwardly without believing in it then he is a hypocrite. As regards the one who says it and acts contrary to it with Shirk then he is a disbeliever. Also the one who says it and then apostatises from Islaam by rejecting something of what it necessitates from its rights, then it does not benefit him even if he says it a thousand times.

As for the one who says it and then directs any aspect of worship to other than Allaah, such that he supplicates to or seeks aid from other than Him or seeks 4help, assistance or victory from other than Allaah in those things where only Allaah has the capability, or other such similar acts of worship, then whoever directs away from Allaah that which is only befitting Him is a Mushrik, even if he says ‘There is none worthy of worship in truth except Allaah’. This is because this great statement entails making all worship purely for Allaah’s sake and not associating partners with Him, turning to Allaah Alone, without any partner, with humbleness and submissiveness, with striving and strong desire and turning repentantly with trust and reliance in supplication and request.

The companion of ‘There is none worthy of worship in truth except Allaah’ does not ask except from Allaah nor does he seek deliverance and rescue except from Allaah. He does not trust in or rely except upon Allaah nor does he have hope or longing for other than Allaah. He does not sacrifice except for Allaah nor does he avert any of the acts of worship to other than Allaah. He disbelieves in everything that is worshipped besides Allaah and he clears them away from
Allaah.[7]

[1] Saheeh al-Bukharee and Saheeh Muslim
[2] Saheeh Muslim
[3] Al-Tamheed
[4] Al-Musnad
[5] Majliss fee Fadl yawm Arafat by Ibn Nasr ad-Deen ad-Damishqi
[6] Narrated by tirmidhee in Sunan from the hadeeth of Abdullah bin Amr. It was graded hasan by the ‘Allama al-Albani in silsilah as-Saheehah nad he said: ‘the hadeeth is Thabit due to the collection of supporting evidences.’
[7] Tayseer Azeez ul-Hameed

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Lessons Of Creed Acquired From The Hajj – Chapter 09 – Abbas Abu Yahya

Having Sincerity for Allaah During Supplication – Shaykh AbdurRazzaq bin Abdul-Muhsin

Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 12

Having Sincerity for Allaah During Supplication

Indeed from the great acts of worship the Muslims increase upon and show great concern for during the Hajj is Dua’, which is the most important form and best type of worship. The Prophet -sallAllaahu alayhi wa sallam- described in the authentic hadeeth that Dua’ in itself is worship due to its great status and lofty nature. This is why there are many texts from the Qur’aan and Sunnah showing the great importance and high status of Dua’.

The texts comprise praise for making Dua’, encouragement to make Dua’ and inspire different ways to make Dua’, sometimes with a command to make Dua’, sometimes explaining its position and status, sometimes praising the people who make Dua’ and sometimes mentioning the great and different types of reward for those who make Dua’ and warning against those who neglect to make Dua’ or refuse to do so out of haughtiness or arrogance.

Allaah Ta’ala says:

<< Invoke your Lord with humility and in secret.  He likes not the aggressors. And do not do mischief on the earth, after it has been set in order and invoke Him with fear and hope; Surely, Allaah’s Mercy is (ever) near unto the good doers. >> [Araaf: 55-56]

And He says:

<< He is The Ever Living, Lâ ilâha illa Huwa (none has the right to be worshipped but He), so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allaah’s sake only, and not to show off, and not to set up rivals with Him in worship). All the praises and thanks be to Allaah, The Lord of the all that exists >> [Ghafir: 65]

And He says:

<< And when My slaves ask you concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright. >> [al-Baqarah: 186]

And He says:

<< And your Lord said: ‘Invoke Me, (and ask Me for anything) I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me and do not believe in My Oneness,] they will surely enter Hell in humiliation!’ >> [Ghafir:60]

There are many Ayaat with this meaning.

What increases the pilgrims in their concern for Dua’ and strengthens them in it during the Hajj is that they have combined the virtue and honour of the place they are in with the virtue and honour of the time period they are in, along with what descends upon their hearts of gentleness, humility and turning towards Allaah, especially on the Day of ‘Arafat which is the greatest and most noble of days.

Shaykh al-Islaam Ibn Taymeeyah -Rahimullaah- said:

‘Indeed it is known that on the evening of ‘Arafat Eemaan, mercy, light and blessings which cannot be expressed descend upon the hearts of the pilgrims.’[1]

It is established on the authority of the Prophet -sallAllaahu alayhi wa sallam- regarding the great matter of Dua’ on the Day of ‘Arafat and in explanation of its excellence, that he said:

‘The best of Dua’ is the Dua’ of the Day of ‘Arafat.’[2]

Ibn Abdul Barr -Rahimullaah- said:

‘… and from the Fiqh of the previous hadeeth is that the Dua’ of the Day of ‘Arafat is better than all other Dua’. Also, in this hadeeth, is evidence that the Dua’s on the Day of ‘Arafat are all, generally, answered.’[3]

During Hajj there are specific places at which it is necessary for the Muslim to stop. It is appropriate to make Dua’ at these places emulating the Prophet – sallAllaahu alayhi wa sallam-, as it is established that the Prophet -sallAllaahu alayhi wa sallam- would stop there, face the Qiblah and supplicate to Allaah Azza wa Jal.

There are six places in particular:

(1) In ‘Arafat – as previously mentioned.
(2) In the places of al-Haraam where the Hajj rites take place, as Allaah Ta’ala said:

<<Then when you leave ‘Arafat, remember Allaah at Mash’ar-il-Haram>> [al-Baqarah:198]

(3,4) On as-Safa and al-Marwa as is established in Saheeh Muslim from the hadeeth of Jaabir -RadhiAllaahu anhu- that when the Prophet -sallAllaahu alayhi wa sallam- used to stand on as-Safa he would say Allaahu Akbar three times and would say:

‘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.’ [4]

He would do that three times and make Dua’ and would do likewise on al-Marwa.’[5]

(5,6) After the stoning the two Jamaraat (the small one and medium one) as it is established in Saheeh Bukhari:

Abdullaah bin Umar –Radhi Allaahu anhu- used to stone the small Jamaarah with seven small pebbles and used to recite Takbeer on throwing each stone. He then, would proceed further until he reached level ground, where he would stay for a long time, facing the Qibla to supplicate to Allaah whilst raising his hands. Then he would stone the medium Jamaarah similarly and would go to the left towards the level ground, where he would stand for a long time facing the Qibla to supplicate to Allaah whilst raising his hands. Then he would stone the big Jamaarah from the middle of the valley but he would not stay by it. Ibn Umar used to say: ‘This is what I saw the Messenger of Allaah doing.’[6]

So these are the six places where it is established that the Prophet -sallAllaahu alayhi wa sallam-stood, made Dua’ and raised his hands. Dua’ is a great matter and has a high status in Hajj. Generally, Dua’ has an innate nature in all aspects of worship, it is the spirit and essence of worship and it is established from the Prophet -sallAllaahu alayhi wa sallam- that he said: ‘Dua’ is worship.’[7]

If making Dua’ has distinguished status and a high rank then it is obligatory upon the Muslim to have a great concern for the significance of Dua’. He should understand that he is bound by its conditions and should be refined by its manners. He should be on-guard to avoid any actions that would prevent a Dua’ from being answered and he should be aware of the times when Dua’ is most likely to be answered.

The most important matter in this great act that is necessary for the Muslim to check, is that his Dua’ is solely and sincerely for Allaah – Azza wa Jal. So he does not make Dua’ except to Allaah, he does not seek aid except from Allaah, nor does he request assistance, support and help or cure except from Allaah. This is because Dua’, as previously mentioned, is worship and directing any act of worship to other than Allaah is Major Shirk which takes a person outside of Islaam. We seek refuge in Allaah.

Allaah Ta’ala said:

<< And invoke not besides Allaah any that will neither profit you, nor hurt you, but if (in case) you did so, you shall certainly be one of the Zâlimûn (polytheists and wrong-doers).

And if Allaah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is none who can repel His Favour which He causes to reach whomsoever of His slaves He will. And He is The Oft-Forgiving, Most Merciful >> [Yunus : 106-107]

<< And whoever invokes (or worships), besides Allaah, any other ilâh (god), for whom he has no proof, then his reckoning is only with his Lord. Surely! the disbelievers will not be successful >> [al-Muminoon:117]

<< He is The Ever Living, Lâ ilâha illa Huwa (none has the right to be worshipped but He), so invoke Him making your worship pure for Him Alone (by worshipping Him Alone, and none else, and by doing righteous deeds sincerely for Allaah’s sake only, and not to show off, and not to set up rivals with Him in worship). All the praises and thanks be to Allaah, The Lord of the all that exists >> [Ghafir: 65]

<< And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah >>[Jinn : 18]

Again, there are many Ayaat with this meaning.

From the manners of making Dua’ is what Allaah Ta’ala mentioned in His saying:

<< Invoke your Lord with humility and in secret.  He likes not the aggressors. And do not do mischief on the earth, after it has been set in order and invoke Him with fear and hope; Surely, Allaah’s Mercy is (ever) near unto the good – doers >>[al-‘Aaraaf: 55-56]

In his Dua’, the Muslim combines bringing presence of the heart and the feeling of dire need of what is sought with the Dua’. He does this causing it to coincide with the best times for Dua’ along with Khushoo’ (humility) in the heart, subservience to his Lord, submission to Him, imploring Him, having graciousness, having faced the Qibla in a state of purification, raising his hands to Allaah, beginning with praise and exaltation of Allaah and joining this with prayer upon Muhammad -sallAllaahu alayhi wa sallam- who is His slave and Messenger. After this, he puts forward, to Allaah, his requests of repentance and forgiveness, then beseeches Allaah, earnestly asking of Him with total subservience to Him, supplicating to Him with fervent desire and dread and seeking closeness to Him with His Names, Attributes and Tawheed. He makes this Dua’ with sincerity and so this Dua’ is not about to ever be rejected. This is especially so if all of this coincides with supplications the Prophet -sallAllaahu alayhi wa sallam- taught as well as the best times and places for the answering of supplications along with the greatest Name of Allaah, whereby if He is asked He bestows and if He is called with it, He answers the supplication.

From the supplications established in the books of Sunnah is: that the Prophet -sallAllaahu alayhi wa sallam- heard a man saying: ‘O Allaah. I ask of You, whereby I testify that You are Allaah, there is no god except You, The One, The SelfSufficient, Who is not begotten nor does He beget and there is none that resembles Him.’ So the Prophet -sallAllaahu alayhi wa sallam- said: ‘Indeed you have asked Allaah with His greatest name which if He is asked by, He bestows, and if He is supplicated to with it, He answers.’[8]

[1] Majmoo’al-Fatwa (5/374)
[2] Narrated by tirmidhee in Sunan from the hadeeth of Abdullah bin Amr. It was graded hasan by the ‘Allama al-Albani in silsilah as-Saheehah nad he said: ‘the hadeeth is Thabit due to the collection of supporting evidences.’
[3] Tamheed (6/41)
[4] La ilaha ‘illa Allaahu wahdahu la shareeka lahu, lahul mulku wa lahul hamdu wa huwa ala kulli shayin qadeer
[5] Saheeh Muslim
[6] Saheeh al-Bukharee
[7] Narrated by Ahmad and Tirmidhi
[8] Narrated by Abu Dawood, Tirmidhi, Nisa’ee in Sunan al-Kubra, Ibn Majah & Ibn Hibban.

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Lessons Of Creed Acquired From The Hajj – Chapter 12 – Abbas Abu Yahya

The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal – Shaykh AbdurRazzaq bin Abdul-Muhsin

Source: Lessons of Creed Acquired From The Hajj – By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr, Translated By Abbas Abu Yahya

Chapter 10

The Obligation of Having Sincerity When Slaughtering the Sacrificial Animal

Indeed from the great days of Allaah is the day of an-Nahr, the tenth day from the month of Dhul-Hijjah, the day of the blessed ‘Eid al-Adha. This day has been called the day of an-Nahr because the Muslims seek closeness to Allaah on that Day by slaughtering grazing livestock (sheep, camels, cattle, goats). Pilgrims on this day slaughter their sacrificial animals and the Muslims in every scattered part of the earth slaughter their sacrificial animals too, seeking closeness to Allaah by doing so, Allaah Ta’ala said:

<<And for every nation We have appointed religious ceremonies, that they may mention the Name of Allaah over the beast of cattle that He has given them for food. And your (God) is One (God – Allaah), so you must submit to Him Alone (in Islaam). And give glad tidings to the Mukhbitin [those who obey Allaah with humility and are humble from among the true believers of Islaamic Monotheism],

Whose hearts are filled with fear when Allaah is mentioned; who patiently bear whatever may befall them (of calamities); and who perform the prayer and who spend (in Allaah’s Cause) out of what We have provided them.

And the Budn (cows, oxen, or camels driven to be offered as sacrifices by the pilgrims at the sanctuary of Makkah.) We have made for you as among the Symbols of Allaah, therein you have much good. So mention the Name of Allaah over them when they are drawn up in lines (for sacrifice). Then, when they are down on their sides (after slaughter), eat thereof, and feed the beggar who does not ask (men), and the beggar who asks (men). Thus have We made them subject to you that you may be grateful.

It is neither their meat nor their blood that reaches Allaah, but it is piety from you that reaches Him. Thus have We made them subject to you that you may magnify Allaah for His Guidance to you. And give glad tidings to the Muhsinûn (doers of good). >> [Hajj: 34-37]

The meaning of which is: The intent is not just slaughtering but, indeed what has been legislated for you is slaughtering this sacrifice so that you remember Allaah at the slaughter, as He indeed is The Creator and The Provider, it is not that He will take anything from its meat or its blood, for Allaah Ta’ala is in no need of other than Himself.

<< but it is piety from you that reaches Him>>

The meaning of which is: to have sincerity, hope of gaining reward, a good intention and a desire for the Face of Allaah by performing good actions. In 1this is a great encouragement and motivation to have sincerity in slaughtering and that the intent should be the Face of Allaah alone, because Allaah Ta’ala does not accept actions except those that are sincere, with which one only desires the Face of Allaah –Subhanahu- as Allaah Ta’ala said:

<<Say: “Verily, my prayer, my sacrifice, my living and my dying are for Allaah, The Lord of all that exists. He has no partner.  And of this I have been commanded, and I am the first of the Muslims.”>> [Anaam: 162-163]

Ibn Katheer –Rahimullaah- said in explanation of this Ayaah: ‘Allaah Ta’ala commands the Messenger -sallAllaahu alayhi wa sallam- to inform the Mushrikeen who worship other than Allaah and slaughter in other than His name, that he is in opposition to them in this. Indeed his prayer is for Allaah and his sacrifices are in the name of Allaah alone, Who has no partner. This is like the saying of Allaah Ta’ala:

<<Verily, my prayer, my sacrifice>> [Anaam: 162]

i.e. that your prayer and your slaughtering should be sincerely for Allaah. Indeed the Mushrikeen used to worship idols and slaughter for them, so Allaah Ta’ala ordered the Messenger -sallAllaahu alayhi wa sallam- to oppose them, to turn away from what they were upon and to face Allaah with purpose, intention and determination, doing so sincerely for Allaah Ta’ala.

Mujahid said regarding Allaah’s saying <<my prayer, my sacrifice>> i.e. ritual: slaughtering in the Hajj and Umrah.’

Ath-Thawri said on the authority of Sa’eed bin Jubair who said regarding the word:

<<my sacrifice>> : my slaughtering.

As-Saadi and Dhihaak also said the same thing.[1]

Slaughtering is a great act from the different types of worship with which the Muslims seek nearness to their Lord –Azza wa Jal – fulfilling rites for the sake of Allaah Ta’ala from slaughtering the sacrificial animal to vows to other such things. So it is not permissible to direct these acts of worship to other than Allaah.

It has been established in the authentic book of hadeeth by Muslim from the hadeeth of the Ameer ul-Mumineen ‘Alee bin Abu Taalib –radhiAllaahu anhuwho said: the Messenger of Allaah-sallAllaahu alayhi wa sallam- informed me of four statements:

‘Allaah’s curse is upon the one who slaughters for other than Allaah, Allaah’s curse is upon the one who curses his parents, Allaah’s curse is upon the one who gives shelter to an innovator and Allaah’s curse is upon the one who changes signposts which mark directions on the earth.’ [2]

Accursedness meaning exiled and being distant from the Mercy of Allaah. The most dangerous of these four matters, such that the one who does it is deserving of this punishment, is slaughtering for other than Allaah. This is why the Messenger of Allaah -sallAllaahu alayhi wa sallam- mentioned it first, which shows the great danger of this matter, as slaughtering for other than Allaah is Shirk, whereas the other points mentioned are from the major sins but they do not reach the level of Shirk. Any type of slaughtering done for other than Allaah is Shirk even if what is slaughtered -seeking closeness to Allaah- is insignificant or small such as a fly or something similar to that. So how about the one seeking closeness while he sacrifices the best and the finest of animals?

It has been narrated by Imaam Ahmad in his book ‘az-Zuhd’, by Abu Na’eem in his book ‘al-Hileeya’ and in other places on the authority of Salman alFarsi –RadhiAllaahu anhu- with an authentic chain stopping at him, that he said:

‘A man entered Paradise due to a fly and another man entered the Fire due to a fly. They asked, ‘How is that?’ He replied: Two men from before your time passed by some people who had an idol and none could pass by them except that he had to sacrifice to their idol.

They said to one of the two men: Sacrifice something.

He said: I don’t have anything.

They said: Sacrifice something, even if it is a fly.

So he sacrificed a fly and passed by, then entered the Hell-fire.

They said to the other man: Sacrifice something.

He said: I never sacrifice anything for other than Allaah –Azza wa Jal. So they chopped his head off and he entered Paradise.’[3]

This shows the wickedness of Shirk and the severity of its danger that, even if it is with something small, it obligates entry into Hell-fire. So, when the first man sacrificed a despicable and the vilest of animals, a fly, for the idol his reward was the Fire due to him committing Shirk in the worship of Allaah. If this is the case of the one who sacrificed by slaughtering a fly, then what is the state of the one who fattens a camel or a sacrificial animal then slaughters it for the one he worships other than Allaah such as graves, tombs, stones, trees or anything else.

Imaam ash-Shawakaani –Rahimullaah- said in his book ‘Sharh as-Sadoor’: ‘This is from the causes of extreme evil, by which the evil companion is thrown behind the wall of Islaam from the highest point of the Deen and lands on his skull. So much so that many of them come with the best of the livestock they possess and the most excellent of what they have of sheep and cattle, then they slaughter them at the graves seeking closeness to them and hoping that this (closeness) can be attained from the graves. So they sacrifice for other than Allaah and, as a result, they worship one from amongst the idols, because there is no difference between slaughtering for the erected stones they call idols and slaughtering for and at the grave of the deceased calling it a grave.

A simple difference in description does not affect something’s being Halaal or being Haram. The one who calls alcohol by other than its true name and drinks it has the same ruling as the one who calls alcohol by its name and drinks it, there is no difference of opinion amongst any of the Muslims in this.

There is no doubt that slaughtering is one type from the different types of worship for Allaah, similar to slaughtering the sacrificial animal and atonement. So the one who seeks closeness to the inhabitant of the grave and slaughters for it does not have any other intent in so-doing except to glorify and honour the grave, to seek to attain goodness from it and to fend off evil due to it. This is, no doubt, worship and it suffices as evil just to hear of it. There is no power or might except with Allaah, The Most High, The Most Great, to Allaah we belong and to Him is our return. The Prophet -sallAllaahu alayhi wa sallam- said: ‘In Islaam there is no slaughtering animals near graves.’

Abdur-Razzaq Sanaani said: ‘They used to slaughter at the grave, i.e. cows and sheep’ as narrated by Abu Daawood with an authentic chain of narration on the authority of Anas ibn Maalik.’

Indeed Imaam ash-Shawakaani –Rahimullaah- was very eloquent in his advice and very good in warning against this dangerous issue. We ask Allaah, The Most Noble that He saves us all from falling into any of this and that He makes all our actions sincerely for His Noble Face, in accordance with the Sunnah of His Prophet Muhammad -sallAllaahu alayhi wa sallam. Indeed Allaah is The Most Generous and The Most Noble.

[1] Tafseer Ibn Katheer (3/377)
[2] Saheeh Muslim
[3] Az-Zuhud p.32,33 & al-Hileeyah (1/203)

Posted from the below PDF:
Lessons Of Creed Acquired From The Hajj – Chapter 10 – Abbas Abu Yahya

The Ahadeeth of Tawheed – Silsilah Ahadeeth As-Saheehah – Shaykh Al-Albaani

From the ‘Silsilah Ahadeeth As-Saheehah’ Of Shaykh Al-Albaani

The Ahadeeth Of Tawheed 01 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 02 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 03 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 04 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 05 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 06 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 07 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 08 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 09 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 10 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 11 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 12 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 13 – Shaykh al Albaani – Abbas Abu Yahya

The Ahadeeth Of Tawheed 14 – Shaykh al Albaani – Abbas Abu Yahya

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations – Shaykh Al-Albaani

Some Ahadeeth pertaining to Manners, Righteousness & Keeping Good Relations

Part 01 | Part 02 | Part 03 | Part 04 | Part 05 | Part 06 | Part 07 | Part 08

Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr – Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani

Ahadeeth Pertaining to Eemaan, Tawheed, Deen and Qadr
Taken from Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani rahimahullaah

Translated by Abbas Abu Yahya hafidhahullaah

All the below files are in PDF format

Part A – Part B – Part C – Part D – Part E

Part F – Part G – Part H – Part I – Part J

Part K – Part L – Part M – Part N


Read the Contents of above PDFs below:


Part A 


1- 920 – From Abu Shurayah al-Khuza’aee who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – came out to us and said: ‘Receive glad tidings, receive glad tidings; do you not testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah?’

They said: ‘Yes.’

He said: ‘This Qur’aan is a rope, one end is in the Hand of Allaah and one end is in your hands, so hold on to it.  Verily you will not ever be misguided or destroyed after it.’

No. 713


2- 923 – From Qutaylah bint Seefee al-Juhaneeyah who said: A learned man from amongst the people of the Book came to the Messenger of Allaah – sallAllaahu alayhi wa sallam – and said: ‘O Muhammad, you would be a blessed people if only you did not commit Shirk!’

He said: ‘SubhanAllaah, how is that?’

He said: ‘You say, when you take a vow, ‘I swear by the Ka’ba.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so for the one who makes a vow then let him make a vow by saying: (wa Rabb al-Ka’ba) I swear by The Lord of the Ka’ba.’

The learned man then said: ‘O Muhammad you would be blessed people if it were not that you set up a partner with Allaah!’

The Messenger said: ‘SubhanAllaah and how is that?’

He answered: ‘You say, ‘Whatever Allaah wills and whatever you will.’’

Qutaylah said: The Messenger of Allaah – sallAllaahu alayhi wa sallam – waited for a while then said: ‘Indeed he has said so, so whoever says: ‘Whatever Allaah wills,’ then he should say along with it: ‘Then whatever you will.’’

No. 1166


3- 924 – From Jaabir that the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘Keep away from the major sins, request from Allaah to be corrected -between neglect and extremism – and receive glad tidings.’

No. 885


4- 926 – From Hudayfah who said the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Count for me everyone who pronounces Islaam.’

Hudayfah said: ‘We said: O Messenger of Allaah do you fear for us when we are between 600 and 700 people?’

Then the Messenger of Allaah – sallAllaahu alayhi wa sallam – said: ‘You do not know that, perhaps, you will be tried.’

Hudayfah said: ‘We were tried so much that a man from amongst us could not pray except in secret.’

No. 246


5- 928 – From Ibn Abbas who said the Prophet – sallAllaahu alayhi wa sallam – was asked: Which of the religions is beloved to Allaah – Azza wa Jal?’

He answered: ‘The true forgiving religion.’

No. 881


6- 931 – From Abu Tameemah al-Hajmeemee, from a man from Blahjeem who said, ‘I asked: ‘O Messenger of Allaah! Who should I make Dua’ to?’

He said: ‘Call to Allaah Alone.  If you were afflicted with harm and you supplicated to Him, He would relieve you of it. If you became lost in a desolate land and you supplicated to Him, He would return you to your place. If you were afflicted with drought and you supplicated to Him, He would produce vegetation.’

No. 420


7- 933 – From Abu Huraira –Radhiallaahu anhu- on the authority of the Messenger of Allaah – sallAllaahu alayhi wa sallam:

‘If one of you improves his Islaam; then for every good action he does, it is written as equivalent to ten times its like up to 700 times.  For every bad action he does, it is written as it is, until he meets Allaah -Azza wa Jal.’

No. 3959


8- 934 – From Abu ‘Izzah al-Uthaali who said: The Messenger of Allaah – sallAllaahu alayhi wa sallam –said:

‘If Allaah intends to take the soul of a slave in a certain land, He makes a reason for His slave to go there.’

No.1221


9- 938 – From Abu Huraira who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘When a slave of Allaah commits Zina, then Eemaan departs from him and it is like a shade.  When he leaves that sin then his Eemaan returns to him.’

No. 509


Part B


10- 939 – On the authority of Abu Umamah who said: A man asked:

O Messenger of Allaah what is Eemaan?

The Messenger answered: If your good action pleases you and your bad action displeases you, then you are a believer.’

He asked: O Messenger of Allaah! What is sin?’

He answered: ‘If there is something that troubles your heart then leave it.’

No. 550


11- 941- On the authority of Imran bin Hussain, on the authority of the Prophet -sallAllaahu alayhi wa sallam- who said: ‘If a man calls his Muslim brother: ‘O kaafir!’ Then it is like killing him, and cursing a believer is like killing him.’

No. 3385


12- 943 – On the authority of Abu Huraira –Rahiallaahu anhu in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the affairs of Jahileeyah which the people will not leave:

  • wailing at a death,
  • abusing lineage and
  • the belief that a contagious disease is transferred by itself (and not by Allaah’s permission) to a mangy camel who infects one hundred camels; but who infected the first camel?
  • Also, attributing rain to stars saying: It rained on us due to such and such a star.

No. 735


13- 944 – On the authority of Abu Maalik al-Ashaari in a narration ascribed to the Prophet:

‘There are four things in my Ummah from the matters of Jahileeyah which they will not leave:

  • pride in ancestors,
  • defaming lineage,
  • requesting rain due to the stars and
  • wailing at a death.’

No. 734


14- 945 – On the authority of al-Aswaad bin Sareea’ in a narration ascribed to the Prophet:

‘There will be four types of people on the Day of Judgement who will have a proof for themselves:

  • A deaf person who cannot hear,
  • A dumb person,
  • A senile person and
  • whoever dies without the Dawa’ of a Prophet having reached him.

As for a deaf person he will say: ‘O Lord!  Islaam came and I could not hear anything.’  As for the dumb person he will say: ‘Islaam came and children would throw dung at me.’ As for the senile person he will say: ‘Islaam came and I was unintelligent.’ As for the person who died without the Dawa’ of a Prophet having reached him, he will say: ‘O Lord!  Your Messenger did not come to me.’

So their covenant will be taken to obey Allaah, then a messenger will be sent to them telling them to enter the Hell-Fire.’

Then the Messenger -sallAllaahu alayhi wa sallam- said: ‘I swear by Him in Whose Hand is my soul, if they had entered it, it would have become cool for them and not harmed them.’

No. 1434


15- 946 – On the authority of Anas that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said to a man: ‘Accept Islaam.’

He said: ‘I find myself disliking it.’

He answered: ‘Accept Islaam, even if you dislike it.’

No. 1454


16- 947 – On the authority of Hakeem bin Hizaam in a narration ascribed to the Prophet:

‘You have entered Islaam with the reward of the good actions you did before.’

No. 248


17- 948 – On the authority of Umar who said: We were with the Prophet -sallAllaahu alayhi wa sallam- in an expedition so we said: O Messenger of Allaah! The enemy has arrived and they are satisfied with food, but our people are hungry?!

The Ansaar said:  Should we not slaughter our livestock and feed our people?

The Prophet -sallAllaahu alayhi wa sallam- said: ‘Whoever has any extra food then he should come with it.’

So the people began coming with measures of food, some more and some less.  All that the army had was twenty-odd Saa’ (a unit of measure).

The Prophet -sallAllaahu alayhi wa sallam- sat next to the food and supplicated for blessings then he said: ‘Take the food and be calm.’

So a man began taking food in his bag and his sack and they all began taking the food in their containers to the extent that a man would tie up the sleeves of his shirt and fill it up.  Even after they had all taken their food, the food remained as it had been.

Then the Prophet -sallAllaahu alayhi wa sallam- said: ‘I testify that there is none worthy of worship in truth except Allaah and that I am the Messenger of Allaah. No rightful slave of Allaah comes with this testification except that Allaah saves him from the heat of the Fire.’

No. 3221


18- 949 – From Abu-Darda, when death was approaching him he said: Shall I narrate a hadeeth to you which I heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam-?

I heard the Messenger of Allaah saying:

‘Worship Allaah as if you see Him, if you do not see Him, then know that He sees you.Count yourself amongst the dead, be careful of the supplication of the oppressed since it is indeed answered.  Whoever from amongst you can attend the two prayers, Isha and Fajr prayer even if you have to crawl, then you should do so.’

No.1474


Part C


19- 950 – On the authority of Abdullaah bin Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam took a hold of me and said:

‘Worship Allaah as if you see Him, and be in this world as if you are a stranger or a passer-by.’

No.1473


20- 951- On the authority of Mu’adh who said: I asked: O Messenger of Allaah, give me advice.

He said: ‘Worship Allaah as if you see Him, count yourself amongst the dead and remember Allaah at every rock and at every tree.  If you commit a bad deed, then do a good one after it – a secret one with a secret one and an open one with an open one.’

No. 1475


21- 952 – On the authority of Abul Muntafiq who said: I came to the Prophet sallAllaahu alayhi wa sallamat Arafat, I came so close to him that the neck of my riding beast touched the neck of his riding beast.  I said: ‘O Messenger of Allaah, inform me of an action which will save me from the punishment of Allaah and enter me into His paradise.’

The Prophet answered: ‘Worship Allaah and do not associate anything with Him, pray the prescribed prayers, give the obligatory Zakaat, perform Hajj and Umrah.’

Ashhad (one of the narrators in the chain) said: ‘and I think he said: and fast Ramadan.’  ‘Look at what you would love the people to do for you then do the same for them and at what you would dislike from them then do not do that to them.’

No. 1477


22- 953- On the authority of Shareed bin Suwayd ath-Thaqafee who said: I said: O Messenger of Allaah! Indeed my mother wanted me to free a slave on her behalf and I have a black slave girl from African lands (near the south of Sudan)?

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Call her.’

He asked her: ‘Who is your Lord?’

She answered: ‘Allaah.’

He said: ‘Who am I?’

She said: ‘The Messenger of Allaah.’

He said: ‘Free her, as she is a believer.’

No. 3161


23- 954 – On the authority of Maqal bin Yasaar in a narration ascribed to the Prophet – sall’Allaahu ‘alayhi wa sallam:

‘The best of Eemaan is patience and pardoning.’

No. 1495


24- 957 – On the authority of ‘Amr bin ‘Ubsaah in a narration ascribed to the Prophet- sall’Allaahu ‘alayhi wa sallam:

‘The best migration is migrating from what your Lord – Azza wa Jal – hates/dislikes.’

No. 553


25- 958 – On the authority of Fadalah bin Ubayd that he heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘The person who is guided to Islaam is successful, he who has a sufficient means of living and is satisfied with that.’

No. 1506


26- 960 – On the authority of Abu Sakhr al-Uqayli who said, ‘A bedouin narrated to me saying: I took something to Madina to sell during the lifetime of the Messenger of Allaah -sallAllaahu alayhi wa sallam- and when I finished selling I said: I will meet this man and I will hear from him.

I found myself walking between Abu Bakr and Umar, then I began to follow them in their tracks until they came across a Jewish man propagating the Torah by reading it.

He was consoling himself at the approach of his son’s death, who was a good and handsome boy.

The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘I ask you, for the sake of The One Who revealed the Torah, do you find my description and my affair in your book?’

He shook his head like this; i.e. ‘no.’

But his son said: Yes, by The One Who revealed the Torah! Indeed we definitely find your description and your arrival in our book.  I testify that there is none worthy of worship in truth except Allaah and that you are the Messenger of Allaah.

The Messenger said: ‘Keep the Jews away from your brother.’

i.e. the son of the Jew, who accepted Islaam.

Then the Messenger took charge of the boy’s shrouding, perfumed his shroud and prayed over him.’

No. 3269


27- 962 – On the authority of Salamah bin Qais al-‘Ashja’ee, who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- said in his farewell Hajj: ‘There are four matters of prime importance: that you do not associate anything with Allaah, that you do not kill a soul that Allaah has made sacred except with due right, that you do not commit illegal intercourse and you do not steal.’

Salamah said: There was none more zealous towards these than me, since I heard them from the Messenger of Allaah -sallAllaahu alayhi wa sallam-.

No. 1759


Part D


28- 963 – On the authority of Saad bin ‘Abee Waqqas that he used to pray Isha in the Masjid of Allaah’s Messenger -sallAllaahu alayhi wa sallam- then pray one Witr and would not increase on that Witr.

It was said to him, ‘Do you pray one Witr and not increase on that, O Abu Ishaq?’

He said: ‘Yes.  Indeed I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘Whoever does not go to sleep until he has prayed Witr is an intelligent person.’’

No. 2208


29- 970 – On the authority of Jabir that the Messenger -sallAllaahu alayhi wa sallam- ordered us with four things and prohibited us from five:

  • 1- That if you lie down to sleep then close your door.
  • 2- To cover your drinking vessels.
  • 3- To cover your food containers and
  • 4- To extinguish your lanterns.

Indeed Shaytaan cannot open a closed door, open a drinking vessel or remove a cover and indeed a rat is an evil creature, it will cause a family’s house to be burnt down.

  • 1- Do not eat with your left hand,
  • 2-do not drink with your left hand,
  • 3- do not walk with one shoe,
  • 4- do not raise your garment onto your shoulders such that your private parts become exposed and
  • 5- do not sit wearing a single garment whereby your private parts may become exposed.’

No. 2974


30- 972 – On the authority of ‘Aeysha that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Verily the Shaytaan will come to one of you and say: Who created you?

So you will say: Allaah.

Then he will say: Who created Allaah?

So if you find this happening to one of you then recite: ‘Aamantu Billaahi wa Rusulihi.’ (I have believed in Allaah and His Messengers); saying this will cause that whispering to go away.’

No. 116


31-973 – On the authority of Huthayfah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the severest thing I fear for you is a man who reads the Qur’aan so much so that you see light upon him and is strong in his Islaam but then he abandons Islaam, placing it behind him, because he attacks his neighbor with the sword and accuses him of committing Shirk.

I said: ‘O Prophet of Allaah!  Which one is more deserving of Shirk, the accuser or the accused?

He answered: ‘The accuser.’

No. 3201


32- 975 – On the authority of Ka’ab bin Malik who said: When death was approaching Ka’ab, Umm Mubbashir bint al-Bara bin Ma’roor came to visit him and said: O Abu Abdur Rahman! If you meet my son, then give him my salaam.

He said: May Allaah forgive you O Umm Mubbashir! We are too preoccupied to think about that.

She said: O Abu Abdur Rahman did you not hear the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed the souls of the believers are inside green birds which are perched on the trees of Paradise.’

He said: ‘Of course I have.’

She said: ‘Then that is how it is.’

No. 995


33-976 – On the authority of Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed Islaam began as something strange and it will return to being something strange as it was when it began and Toobaa, a tree in Paradise is for the strangers.’

It was asked: ‘Who are they O Messenger of Allaah sallAllaahu alayhi wa sallam?’

He said: ‘Those who rectify matters when the people have become corrupt.’

No. 1273


34 – 988 – On the authority of Abdullaah bin ‘Amr bin al-‘Aaas who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Eemaan is worn out inside one of you just like a Thawb (garment) is worn out, so ask Allaah to revive Eemaan in your hearts.’

No. 1585


Part E


35- 992 – From Abu Huraira who said: A funeral procession passed by the Prophet -sallAllaahu alayhi wa sallam- and the people were praising the deceased with goodness, so the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then another funeral procession passed by and the people mentioned evil things about the deceased. So the Prophet -sallAllaahu alayhi wa sallam- said: ‘It is obligatory for him.’  Then he said: ‘Indeed some of you are witness against others.’

No.2600


36-1009 – From 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 them 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 (the man) is sitting.’  The Messenger of Allaah did not punish him.

No. 3546


37 – 1010 – From Abu Huraira from the Messenger -sallAllaahu alayhi wa sallam-:

‘Indeed this Deen is easy; there is no-one who is extreme in the religion except that his extremity in the Deen will overcome him. So stick to the truth without negligence or extremism, try your utmost and receive glad-tidings and seek aid while travelling in the early morning, after Zawwal (when the sun is at its highest point) and some of the last part of the night.’

No. 1161

Note: This is a similitude from the Prophet -sallAllaahu alayhi wa sallam.

Ibn Hajr said: ‘i.e. seek aid in being continuous upon worship by performing it at times when you are energetic and active.’ [Fath ul-Bari 1/95]


38- 1012 – Abdullaah bin Mas’ood from the Messenger -sallAllaahu alayhi wa sallam-:

‘Verily there is nothing that brings you closer to Paradise except that I have commanded you with it.  And there is nothing that brings you closer to the Hell-Fire except that I have prohibited you from it. Indeed Jibra’eel breathed into my soul.

Indeed a person does not die until all that which is to be provided to him will be given to him.  So fear Allaah and make your request for that which is good and lawful, do not delay your provision by requesting it by disobedience to Allah, since you cannot achieve what is with Allaah except with obedience to Him.’

No. 2866


39 – 1013- From Ali bin Hussain that Abdullaah bin Abbas said that: a man from the Ansaar who was a Companion of the Prophet -sallAllaahu alayhi wa sallam- told me that: they were sitting one night with the Messenger of Allaah we saw a shooting star and it lit up.  The Messenger of Allaah -sallAllaahu alayhi wa sallam- said to them: ‘What did you used to say in Jahileeyah (before Islaam) if you saw a shooting star?’

They said: Allaah and his Messenger know better!  We used to say that a great man was born this night and a great man died.

So the Messenger of Allaah said: ‘Indeed a star does not shoot out due to the death of anyone nor for the birth of anyone, however if our Lord -Tabaraka wa Ta’ala Ismuhu – decides a matter the carriers of the ‘Arsh glorify Allaah, then the people of the heavens who are after them glorify Allaah until this glorification reaches the people of the skies of the Duniya.  Then those who were after the carriers of the ‘Arsh say to the carriers of the ‘Arsh: ‘what did your lord say to you?’ So they inform them of what He said.

The Prophet -sallAllaahu alayhi wa sallam- continued saying: So some of the people of the heavens inquired from the other people, until the news reaches the sky of this Duniya then the Jinn seize this statement and they throw this to their Aawliyaa (friends) and they pass it on so whatever they mention correctly then this is the truth, however they increase upon this and they mention extra things.’

No. 3587


40 – 1017- From Abdullah bin ‘Abbas –RadhiAllaahu anhuma- who said: ‘The Messenger of Allaah sallAllaahu alayhi wa sallam said to me on the morning of ‘Aqaba while he was on his she-camel: ‘Collect small stones for me.’

So I collected seven small stones for him from the little stones and placed them in his palm, and he said: ‘Throw stones the likes of these (type and size stones).’ He said this twice. Then he said while raising his hand: ‘O you people beware of exaggerating in the Deen because what destroyed those before you was indeed exaggeration in the Deen.’

No. 1283


41- 1018 – ‘Whoever from a household, from among the Arabs and the non-Arabs, whom Allaah intends good for them, Allaah enters Islaam upon them, then the Fitn appear as if it were a shade.’

No. 51


Part F


42 – 1019 – From Abu Aamir al-Ashaari who said: a man was killed in a place called Awtaas. So the Prophet sallAllaahu alayhi wa sallam- said to him ‘O Abu Aaamir why did you not take the blood money?’

So Abu Aamir recited this Ayaah: << O you who believe you will not be harmed by the one who is misguided if you follow the right guidance.>> [Maida: 105]

The Messenger of Allaah sallAllaahu alayhi wa sallam became angry and said: ‘Where did you go? Verily it is: O you who believe you will not be harmed by the one who is misguided – from the Kuffar – if you follow the right guidance.’

No. 2560


43 – 1020 – From Ibn Umar who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If any person says to his brother ‘O Kaffir’ then it returns upon one of them if it is like what he said, otherwise it returns back upon the one who said it.’

No. 2891


44- 1021- From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

Eemaan has 70 odd doors, the lowest of which is removing harm from the pathway and the highest is the saying: ‘La ilaha ‘illa Allaah’ (‘There is none worthy of worship in truth except Allaah’).

No. 1769


45- 1022 – From Amr bin Abbsah from the Messenger sallAllaahu alayhi wa sallam-:

al-Eemaan is patience and forgiveness.’

No.554


46 – 1024 – From Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- who said:

al-Eemaan is Yemeni and disbelief is from the east, and tranquility is amongst the people who have sheep. Indeed showing off and pride is in the people who possess camels; Bedouins and owners of horses.

The Masseeh [Dajjal] will come from the east and he will aim for al-Madinah, until he reaches behind mount Uhud, he will meet the Angels they will strike his face towards Shaam, there he will be destroyed, there he will be destroyed.’

No. 1770


47 – 1027 – From Abdullaah bin Umar from the Messenger sallAllaahu alayhi wa sallam-:

‘Reflect about the blessings of Allaah, and do not reflect about Allaah –Azza wa Jal.’

No.1788


48- 1028 – From Anas who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three things that will always continue in my Ummah: competing with pride about ancestors, wailing over the dead and believing that it rained due such and such star.

No.1799


49- 1029 – From Abu Huraira from the Messenger sallAllaahu alayhi wa sallam-:

‘There are three actions from the people of Jahileeyah, which the people of Islaam will not leave: wailing, seeking rain from stars and this.’

I asked Sa’eed (the narrator who narrates from Abu Huraira): ‘What is ‘this’?

He said: the call of Jahileeyah ‘O family of so-and-so, O family of so-and-so, O family of so-and-so.’

No. 1801


50- 1030 – From Abdullaah bin Muawiyyah al-Ghaaddiree from the Messenger sallAllaahu alayhi wa sallam-:

‘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) that 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.’

No. 1046


Part G


51- 1031- On the authority of Anas bin Maalik who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There are three characteristics if a person has them then he has found the sweetness and taste of al-Eemaan: that Allaah –Azza wa Jal – and His Messenger are more beloved to him than other than them.  That he loves for the sake of Allaah and hates for the sake of Allaah.  And that a great fire is lit and that he falls into it is more beloved to him than associating anything with Allaah.’

No. 3423


52- 1032- On the authority of Abu Umamah from the MessengersallAllaahu alayhi wa sallam-:

‘There are three from whom Allaah does not accept repentance nor sacrifice: the disobedient one, the carrier of tales and he who belies Qadr.’

No.1785


53 – 1042- On the authority of Abu Dharr who said: I went out one night, and I saw the Messenger of Allaah sallAllaahu alayhi wa sallam walking alone with no one accompanying him. I thought that he disliked anyone to walk with him. So I began walking in the moonlight when I turned the Messenger saw me.

He said : ‘Who is that?’

I said: ‘Abu Dharr, may Allaah make me a sacrifice for you.’

He said: ‘O Abu Dharr! Come here.’

Abu Dharr mentions: I walked with the Messenger for an hour.

The Messenger said: ‘Indeed the rich people are the least rewarded on the Day of Judgement; except for the one to whom Allaah gives good, and he gives a lot in charity from his right, his left, in front of him, behind him and did good with his wealth.’

Abu Dharr continues: I walked with the Messenger for an hour.

The Messenger said: ‘Sit here.’

Abu Dharr mentions: He sat me in a lower piece of land with stones around it and said to me: ‘Sit here until I return to you.’

Abu Dharr mentions: He went to the area where the rocks were black until I could not see him, he stayed away from me, for a long time. Then I heard him whilst coming towards me, saying: ‘Even if the person stole and even if he committed Zina!!’

Abu Dharr adds: ‘When the Messenger came I could not be patient and asked: ‘O Prophet of Allaah, may Allaah make me a sacrifice for you, who were you talking to among the black rocks? I did not hear anyone respond to you with anything?’

The Messenger said: ‘That was Jibraeel who came to me in the area where the rocks are black, and he said: ‘Give glad-tidings to your Ummah that whoever dies and does not associate anything with Allaah will enter Paradise.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

So I asked: ‘O Jibraeel, even if that person steals and even if he commits Zina?’ He: said: ‘yes.’

He said: ‘Yes, even if he drank alcohol.’

No.826


54- 1043 – On the authority of Mu’adh bin Jabal that the Messenger of Allaah sallAllaahu alayhi wa sallam said: ‘Whoever fasts Ramadan and prays the Salaah, performs the Hajj of the House – I do not know if he mentioned Zakaah or not – it is a right upon Allaah that He forgives that person, whether if he migrates in the path of Allaah or stays in the land where he was born.’

Mu’adh asked: ‘Shall I not inform the people about this?’

The Messenger of Allaah said: ‘Let the people do good actions, since in Paradise there are a hundred levels, between every level is the distance between the heavens and the earth. Al-Firdaus is the highest of Paradise and its center, and above that is the ‘Arsh of ar-Rahman, from there spring-forth the rivers of Paradise, so when you ask Allaah then ask Him for al-Firdaus.’

No. 1913


55- 1047 – On the authority of Abu Huraira who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A man is upon the religion of his companion; so you should be aware with whom you mix.’

No. 927


56- 1050 – On the authority of Ibn Abbas: that a man said: ‘O Messenger of Allaah! What are the major sins?’

He said: ‘Shirk with Allaah, giving up hope of Allaah’s mercy and despairing from the mercy of Allaah.’

No. 2051


57- 1051 – On the authority of Anas who said when the news of the death of an-Nujjashi reached the Messenger of Allaah sallAllaahu alayhi wa sallam- he said: ‘Pray upon him.’

The people said: O Messenger of Allaah should we pray upon an Ethiopian slave who is not a Muslim?

Then Allaah – Ta’ala – revealed : <<And there are, certainly, among the people of the Scripture (Jews and Christians), those who believe in Allaah and in that which has been revealed to you, and in that which has been revealed to them, humbling themselves before Allaah. They do not sell the Verses of Allaah for a little price>>[3:199]

No. 3044


58 – 1059 – On the authority of al-Bara bin ‘Aazib, on the authority of the Prophet sallAllaahu alayhi wa sallam-

‘The saying of Allaah Ta’ala :

<<And whosoever does not judge by what Allaah has revealed, such are the disbelievers  >> and

<<And whosoever does not judge by that which Allaah has revealed, such are the oppressors>>

<<And whosoever does not judge by what Allaah has revealed (then) such (people) are the evil- doers>>

He said: they are all about the Kuffar.’

No. 2704


59- 1063 – On the authority of Abu Huraira on the authority of the Prophet sallAllaahu alayhi wa sallam- :

‘There was a man from the people before you, who did not do any good whatsoever except that he had Tawheed. So when death approached him, he said to his family: ‘See to it that when I die, my body is burnt until there only remains ashes, then grind them, then scatter them on a windy day, scatter the half of them on the land and half of them in the sea.’

I swear by Allaah, if Allaah punishes me, he will punish me so much, the like of which no-one from the earth has been punished.’

So, when he died they did what he had said. Then Allaah ordered the land to gather what it had, and ordered the sea to gather what it had in it, and there he was standing within Allaah’s Grip.

Allaah –Ta’ala – said: ‘O son of Adam! What made you do what you did?

He answered: ‘Yes, my Lord, from being fearful of You – [in another narration: from being fearful of You and You know best].

The Messenger mentions:  Allaah forgave him due to it, and the man had not done any good what so ever except for that he had Tawheed.’

No. 3048


Part H


60 – 1064 – From Jundub bin Abdullaah who said: The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There was a man from amongst the people before you who was so wounded that he could not handle the pain, so he took a knife and made an incision in his hand, the blood kept flowing  until he died.

Allaah – Ta’ala – mentioned: ‘My slave has been hasty with himself and I have prohibited him from entering Paradise.’

No. 3013


61- 1075 – al-Miqdad bin al-Aswad said: I do not say anything good or bad about a man until I see how his life ends – after what I heard from the Prophet sallAllaahu alayhi wa sallam-.

It was asked: ‘What did you hear?’

I heard the Messenger of Allaah sallAllaahu alayhi wa sallam say:

‘the heart of the son of Adam changes more severely than a pot when it is boiling.’

No. 1772


62- 1076 – From Abul Darda, from the Prophet sallAllaahu alayhi wa sallam- who said:

‘Everything has a reality, a slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him would not have passed him by, and that what passed him by was not meant to afflict him.’

No. 2471


63- 1077 – From a man from Bani ‘Aamir who came to the Prophet sallAllaahu alayhi wa sallam- and said: ‘Can I take refuge?’

The Prophet sallAllaahu alayhi wa sallam- said to his slave girl: ‘Go out and tell him to say: ‘Assalamu alaykum, can I enter?’ Since he is not good at seeking permission.’

The man mentions: I heard what the Prophet sallAllaahu alayhi wa sallam- said before the slave girl could come out to me, so I said: ‘Assalamu alaykum, can I enter?’

The Prophet sallAllaahu alayhi wa sallam- replied: Alaykum, come in’

The man continues: I entered and asked the Prophet sallAllaahu alayhi wa sallam: ‘With what have you been sent?’

The Prophet sallAllaahu alayhi wa sallam- answered:

‘I have not come to you except with goodness, I came to you so that you worship Allaah Alone who has no Partner, and leave the worship of Laat and ‘Uzza (idols). That you pray the five prayers in the day and night, that you fast a month in the year.  That you perform the pilgrimage of the House and you take from the wealth of your rich people and give it to the poor people. Indeed Allaah knows the good and indeed there is from knowledge that which is only known to Allaah, there are five things which only Allaah knows: <<Verily, Allaah! With Him (Alone) is the knowledge of the Hour, He sends down the rain, and knows that which is in the wombs. No person knows what he will earn tomorrow, and no person knows in what land he will die. Verily, Allaah is All-­Knower, All-­Aware (of things).>>

No. 2712


64- 1079 – From Ibn Abbas, who said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘During the night in which I was taken on the night journey and on the subsequent morning after I was in Makkah and although the matter (the night journey) was very difficult upon me I accepted it, and I knew that the people would not believe me.

The Messenger sallAllaahu alayhi wa sallam- became sad and sat away from the people.

Ibn Abbas said: ‘The enemy of Allaah Abu Jahl passed by and came to the Messenger sallAllaahu alayhi wa sallam until he came and sat next to him and said to him mockingly: ‘What is going on?’

So the Messenger of Allaah answered: ‘Yes’

He said: ‘What is it?’

He answered: ‘I was taken up on a night journey.’

Abu Jahl asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’(Jerusalem)

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger sallAllaahu alayhi wa sallam- answered: ‘Yes.’

Abu Jahl pretended to accept what the Messenger sallAllaahu alayhi wa sallam said fearing that the Messenger sallAllaahu alayhi wa sallam might retract his statement and make Abu Jahl look like a liar when he called his people to listen to the Prophet sallAllaahu alayhi wa sallam.

Abu Jahl said to the Messenger sallAllaahu alayhi wa sallam: ‘Can I call my people and you can tell them what you told me?’

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

Abu Jahl said: ‘Come O people of Bani Ka’b bin Luwee!’

A large group of people came to him and sat with them.

Abu Jahl said: ‘Tell your people what you told me.’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed I was taken up on a night journey.’

They asked: ‘Where to?’

He answered: ‘To Bait ul-Maqdis.’

He asked: ‘Then you returned here amongst us?’ (i.e. returned back)

The Messenger of Allaah sallAllaahu alayhi wa sallam answered: ‘Yes.’

Ibn Abbas said: ‘So there were those who were applauding and those who were placing their hands on their heads astonished by the lie as they claimed it to be.’

They said: ‘Could you describe the Masjid for us – and there were a group of people who had just recently travelled to that country and had seen the Masjid – !?’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘I began to describe the Masjid so much so that I became confused with some of the descriptions. Then the Masjid was brought so I could see it, until it was placed just near the house of ‘Uqail, so I described it while I was looking at it.’

Ibn Abbas said: ‘Even with this vivid description I could not memorize all of it – , then he said: the people said: As for the description; then we swear by Allaah! That he is correct.’

No. 3021


Part I


66 – 1082 – From Abu Hurairah who said: A man found himself in need so he went out to the desert.  His wife said: O Allaah provide us with what we can make dough with, and with what we can make bread with. The man came back and the bowl was full of dough.  In the oven, there were many parts of a sheep being cooked, and there was a millstone grinding. He asked his wife: ‘Where is this from?’

She said: ‘From what Allaah has provided.’

The man began to clean what was around the millstone.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If he had left it, it would have continued turning or grinding until the day of Judgement.’

No.2937


67- 1083 – From Ibn Umar from the MessengersallAllaahu alayhi wa sallam:

‘If you knew the degree of the mercy of Allaah – Azza wa Jal – you would have become complacent and would not do any good deeds.  If you knew the degree of His anger then nothing would benefit you.’

No. 2167


68- 1084 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘If you had said: ‘Bismillaah’ (In the name of Allaah) the Angels would have flown with you while the people were watching you.’

The Messenger sallAllaahu alayhi wa sallam- said that to Talha when his fingers were cut off, and he was calling out in pain.’

No. 2796


69- 1087 – From Abu Musa from the Messenger:

‘There is none more patient upon harm which one hears, than Allaah. The people claim that He has a son and they ascribe a partner unto Him, even though He pardons them and defends them, provides for them, and gives them.’

No. 2249


70- 1088 – From Imran bin Hussain: That he saw a man with a brass band around his upper arm. So he said to him: ‘What is this?’

He said: ‘It is something good for me, helps me  from weakness.’

Imran said to him: ‘If you had died while you were wearing it you would have been left to rely upon that.

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever seeks omens or has an omen made for him, is not from us, or he looks to predict his fortune or has his fortune told for him, or does magic or has magic done for him.’

No. 2195


71 – 1090 – From Anas who said: They (the Companions) said:  O Messenger of Allaah! When we are with you, we are in a certain state and if we leave you we are in a different state.

The Messenger sallAllaahu alayhi wa sallam- asked: ‘How are you with your Lord?’ [and in Abu Ya’ala’s narration: ‘And your Prophet?’]

They said: ‘Allaah is our Lord.’ [and in Abu Ya’ala’s narration: ‘And you are our Prophet.’]

‘….. in secret and in the open.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘That is not hypocrisy.’

No. 3020


72 – 1091 – From Abul-Darda who said: ‘The rain was withheld at the time of the Messenger of Allaah sallAllaahu alayhi wa sallam so we asked him to seek water for us, so the Messenger sallAllaahu alayhi wa sallam- sought water.

The following day the Prophet sallAllaahu alayhi wa sallam- came across a people who were talking saying: We were given water due to such and such star!

So the Prophet sallAllaahu alayhi wa sallam- said:

‘There is no blessing upon a people that Allaah gives except that they disbelieve in it.’

No. 3039


Part J


73- 1092 – From Jaabir bin Abdullaah who said: ‘We were with the Prophet sallAllaahu alayhi wa sallam- on an expedition, and a man from the Muhajiroon hit a man from the Ansar. The man from the Ansar said: ‘O the people of Ansar!’ The man from the Muhajiroon said: ‘O the people of Muhajiroon!’

The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘What is this call of Jahileeyah (ignorance)!’

They said: ‘O Messenger of Allaah! A man from the Muhajiroon hit a man from the Ansar.’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave this call, since it is filthy.’

Jaabir said: ‘When the Prophet sallAllaahu alayhi wa sallam- came forward the Ansar were greater in number, then after that the Muhajiroon increased in number.

Abdullaah bin Ubayy [the hypocrite] heard it and said: ‘Indeed they did it! When we return to Madinah, indeed the honourable ones will expel the lowly ones!

Umar said: ‘let me strike the neck of this Munafiq (hypocrite).’

The Messenger sallAllaahu alayhi wa sallam- said: ‘Leave him, in case the people say that Muhammad kills his Companions.’

No.3155


74- 1093 – From al-Aswad bin Sareeya’ who said:

‘I came to the Messenger of Allaah sallAllaahu alayhi wa sallam and took part in a battle along with the Messenger.

I fought against the best of the people at that time, until two sons were killed, [and in another narration: offspring] – so this reached the Messenger of Allaah sallAllaahu alayhi wa sallam and he said: ‘What is wrong with the people that the killing today extended to killing offspring ! !

A man said: ‘Messenger of Allaah! They are indeed the children of the Mushrikeen!’

The Messenger sallAllaahu alayhi wa sallam- replied: ‘Were not the best of you the children of the Mushrikeen.’

Then he continued: ‘Do not kill off-spring; do not kill off-spring.  Every creation is born upon the natural disposition, and is given its language/tongue.  His parents convert him to a Jew or a Christian.’

No. 402


75- 1094 – The Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There is none from this Ummah who hears about me, neither a Jew nor a Christian and does not believe in me, except that he enters the Hell-Fire.’

No. 3093


76- 1096 – From Abu Razeen and Abdullaah bin ‘Amr from the Messenger:

‘The example of a believer is the like of a bee, he does not eat anything but good, and does not release except that which is good.’

No. 355


77- 1097 – From AbdurRahmaan bin Jubair bin Nafeer, from his father who said: we were sitting with al-Miqdad bin al-Aswad one day, when a person passed by him and said: ‘Toobah (a tree in Paradise) for these two eyes which saw the Messenger of Allaah sallAllaahu alayhi wa sallam: ‘I swear by Allaah that we wish we had seen what you have seen and witnessed what you witnessed.’

Al-Miqdad became angry, I became astonished, because they did not say anything but good. Then he turned to the man and said: ‘What makes a person wish that he was present when Allaah has made him absent.  He does not know, if he had witnessed it, how he would have been at that time? I swear by Allaah there were a people that were present at the time of the Messenger of Allaah -sallAllaahu alayhi wa sallam, who Allaah will throw on their nostrils in the Hell-Fire, because they did not respond to the Messenger sallAllaahu alayhi wa sallam- nor did they believe in him. Do you not praise Allaah, for taking you out from your mothers’ wombs not knowing anything except your Lord and believing in that which your Prophet was sent with. Indeed you have been saved from trials by others being trialed instead of you.

I swear by Allaah, that Allaah sent the Prophet sallAllaahu alayhi wa sallam- in the severest time that any Prophet from among the Prophets was ever sent, in any period of time including the Jahileeyah time period (period of ignorance before Islaam).

They would not regard any religion better than the worship of idols, then the Prophet sallAllaahu alayhi wa sallam- came with the Furqan (the Criterion) he separated the truth from falsehood with this Criterion, and he separated a father from his son, so much so that a man would see his father and his son or his brother as a disbeliever.

And indeed Allaah opened the lock of his heart with Eemaan, and he knows if he is destroyed he enters the fire, it does not make him happy that his beloved is in the fire. And it is about those that Allaah –Azza wa Jal – said: <<And those who say: ‘Our Lord! Bestow on us from our wives and our offspring the comfort of eyes>>’

No. 2823


78 – 1099 – From Jaabir bin Abdullaah, from the Prophet sallAllaahu alayhi wa sallam-: ‘Whoever goes to a fortune teller, and believes in what he said; then he has disbelieved with what was revealed to Muhammad.’

No. 3387


Part K


79 – 1100 – From Ibn Mas’ood Radi Allaahu anhu who said: A man asked:

‘O Messenger of Allaah! Will we be taken to account for what we did in Jahileeyah (the time preceding Islaam)?’

The Messenger -sallAllaahu alayhi wa sallam- said:

‘Whoever makes good his Islaam, will not be taken to account for what he did in Jahileeyah.  Whoever is bad in Islaam, then he will be taken to account for before Islaam and after.’

No. 3390


80 – 1101 – From Abu Dharr who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever does good in what is left of his life, then he is forgiven for what preceded. Whoever does bad in what remains of his life, he is taken to account for what preceded and what remains.’

No. 3389


81- 1102 – From Abu Umamah al-Bahilly who said: ‘I was standing underneath the ride of the Messenger of Allaah sallAllaahu alayhi wa sallam in the farewell Hajj and the Messenger sallAllaahu alayhi wa sallam said a good statement and from what he said was :

‘Whoever accepts Islaam from the People of the Book, then he is rewarded twice. He gets the like of what we get, and he will be accountable for the like of what we will be accountable for.

Whoever accepts Islaam from the Mushrikeen, then he will have his reward, and he will have the like of what we get and he will be accountable for the like for what we will be accountable.’

No. 304


82 – 1104 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever calls to guidance, then he will have a reward the like of the reward of the one who follows him, nothing at all will decrease from their rewards. Whoever calls to misguidance, then he will have the sin the like of the sin of the one who follows him, nothing at all will decrease from their sins.’

No. 865


83 – 1105 – From Ibn Umar who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever sees someone with an affliction and says: ‘alhamdulillaah alaathee ‘aafaanee mimma ibtallak beehi, wa faddalnee ala katheer mimman khalaqa Tafdeelah. (Praise be to Allaah Who has pardoned me from what He has afflicted you with, and chosen me above many of the creation.) then he will not be afflicted with that trial.’

No. 2737 & No.602 From Abu Hurairah


84 – 1106 – From Abu Hurairah from the Prophet sallAllaahu alayhi wa sallam who said:

‘Whoever wants to experience delight by finding the taste of Eemaan, then he should love a person and not love him except for Allaah’s sake.’

No. 2300


85 – 1107 – From Abdullaah bin ‘Amr from the MessengersallAllaahu alayhi wa sallam:

‘Whoever brags to the people to make them hear about his actions then Allaah exposes him to His creation on the Day of Judgement, Allaah degrades him and belittles him.’

No. 2566


86- 1108 – From Umar from the MessengersallAllaahu alayhi wa sallam:

‘Whoever bears witness that there is none worthy of worship in truth except Allaah, will enter Paradise.’

No. 2344


87 – 1109 – From Anas bin Malik who said: the Messenger of Allaah sallAllaahu alayhi wa sallamsaid:

‘Whoever prays our prayer and faces our Qibla and eats what we slaughter then that is a Muslim who has the protection of Allaah and the protection of His Messenger, so do not cancel Allaah’s contract in regard to His protection.’

No. 3565


88- 1110 – From Jaabir bin Abdullaah from the Messenger:

‘Whoever says: La ilaha ‘illa Allaah’ (there is none worthy of worship in truth except Allaah) sincerely enters Paradise.’

No. 2355


89- 1111 – From Uqbah bin ‘Aamir al-Juhani who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever meets Allaah without associating anything with Him not having spilt (killing) blood which is unlawful to spill, enters Paradise.’

No. 2923


Part L


90- 1113 – From Abu Hurairah from the MessengersallAllaahu alayhi wa sallam:

‘Whoever does not supplicate (make Dua’) to Allaah, then Allaah is angry with him.’

No. 2654


91- 1114 – From Ibn Mas’ood from the Messenger sallAllaahu alayhi wa sallam-:

‘Whoever dies associating anything with Allaah, enters the Fire.’

No. 3566


92 – 1115 – From Abu Malik al-Ashja’aee from his father [Tariq bin Asheem] from the MessengersallAllaahu alayhi wa sallam:

‘Whoever singles out Allaah  for worship and disbelieves in that which is worshipped other than Him, then his wealth and his blood becomes sacred, and his account is with Allaah – Azza wa Jal.’

No. 428


93 – 1116 – From Abu Hurairah from the Messenger of Allaah -sallAllaahu alayhi wa sallam – who said:

‘A believer is a mirror of another believer and a believer is a brother of a believer. He prevents his loss and destruction and defends and strives to benefit him from behind his back.

No. 926


94 – 1118 – From Abdullaah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘A Muslim is the brother of a Muslim; he does not oppress him nor does he leave him to harm or be harmed. Whoever helps his brother in his time of need, then Allaah helps him in his time of need. Whoever relieves a Muslim from a hardship then Allaah relieves a hardship from him from the hardships of the Day of Judgement.  Whoever conceals a Muslim then Allaah conceals that Muslim on the Day of Judgement.’

No. 504


95- 1117- From Sahl bin Sa’d from the Messenger sallAllaahu alayhi wa sallam:

‘A believer in relation to the people of Eemaan is [at the status] of what the head is to the body.  A believer feels pain when the people of Eemaan are afflicted, just like the head feels pain when the body is afflicted.’

No. 1137


96 – 1119 – From Nu’maan bin Basheer from the Messenger sallAllaahu alayhi wa sallam :

‘The Muslims are the like of one man; if his eye complains of pain then all of him complains, and if his head complains of pain then all of him complains.’

No. 2526


97 – 1120 – From Ibn Abbas who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said to Abu Dharr:

‘Which bond of al-Eemaan – I think he said – is the most trustworthy?’

He said: ‘Allaah and His Messenger know best.’

He -sallAllaahu alayhi wa sallam – answered:

‘The strongest bond of al-Eemaan is loyalty for the sake of Allaah and disassociation for the sake of Allaah, loving for the sake of Allaah and hating for the sake of Allaah.’

No. 1728 & 998


98 – 1122 – From Ibn Zarirah from his father from the Prophet -sallAllaahu alayhi wa sallam – who said:

‘This was revealed about a people from my Ummah, whom at the end of time will belie the Qadr of Allaah – Azza wa Jal – about the saying of Allaah: <<‘Taste the touch of Hell!’ Verily, We have created all things with Qadr  >> [Qamr:48-49]

No. 1539


Part M


99 – 1123 – From Abaan bin ‘Uthmaan who said: Zayd bin Thabit came out from visiting Marwan at about mid-day, so we said there must be something important that he was asked about that made him come out, so I went to ask Zayd about what he was asked about.  He said: ‘Go ahead.’

We asked about things I had heard from the Messenger of Allaah -sallAllaahu alayhi wa sallam, I had heard the Messenger of Allaah -sallAllaahu alayhi wa sallam – say:

‘May Allaah give happiness (bless him with Paradise) to the person who hears a hadeeth from me and memorizes it until he conveys it to someone else.  Perhaps the one who carries the Fiqh (understanding) is not a Faqeeh (scholar), and perhaps the one who carries the Fiqh passes it to one who has a better understanding than him.  There are three characteristics with which a heart of a Muslim is never corrupted: the sincerity of action for Allaah’s sake, advising the leaders, adhering to the Jama’ah; since the Dua’ of the Muslims encompasses them.’

He -sallAllaahu alayhi wa sallam – continued….:

‘Whoever is concerned with the Hereafter then Allaah gathers all his different issues, then Allaah puts contentment in his heart.  The Duniya comes to him even though he does not want it, whoever has the intention for the Duniya then Allaah divides up his matters, and places poverty in front of his eyes, and he only receives from the Duniya that which is written for him.’

No. 404


100- From Ubayd bin Rafa’atul Zurkkee, that Asma bint Umaays said: O Messenger of Allaah ! Indeed the evil eye rushes to the son of Ja’far so should I recite upon them?’

He said: ‘Yes, if there was something which could compete with al-Qadr, it would be the evil eye.’

No. 1252


101 – From Khareem bin Fatik al-Asdee that the Prophet -sallAllaahu alayhi wa sallam – said: ‘People are of four types, and actions are of six types.

People are of 1) those who will enriched in the Duniya and the Hereafter.

2) those who are enriched in the Duniya and constrained upon in the Hereafter. 3) those who are constrained in the Duniya and enriched in the Hereafter. 4) and those who are wretched in the Duniya and the Hereafter.

And actions are:

  • 1) and 2) – two obligatory ones.
  • 3) and 4) – like for like.
  • 5) – ten times as much reward
  • 6) – seven hundred times as much reward.

As for 1) and 2) – the two obligatory ones: whoever dies as a believing Muslim not associating anyone with Allaah then Paradise becomes obligatory for him and whoever dies as a non-Muslim then the Hell-fire becomes obligatory upon him.

3) and 4) Whoever intends to do a good deed but does not do it, and Allaah knows that his heart felt the deed and he would have striven to do it, then it is written as a good deed.  Whoever only intends to do a bad deed, then it is not written for him, and whoever does it then it is written as one and it is not multiplied.

5) whoever does a good action then he gets ten times as much reward.

6) and whoever gives wealth in the way of Allaah then he gets seven hundred times as much reward.

No. 2604


102 – 1167 – From Salman Radi Allaahu anhu that the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘A person will be brought on the Day of Judgement with his good deeds with which he thinks he can be saved, this man will remain standing since he had oppressed many people, hence deeds will be taken from his good deeds; and they will be given to those whom he had oppressed until there will not remain any good deeds for him, then another oppressed person will be brought and the oppressor will not have any good deeds left for him, then the bad deeds will be taken from the oppressed person and placed with the oppressors bad deeds.’

No. 3373


103 – 1128 – From Abu Salih who said: I heard Abu Darda while he was questioned about << Those who believed, and used to fear Allaah much. For them are glad tidings, in the life of the present world >>[Surah Yunus: 63-64]  – he said: No-one has asked me this before you since I asked the Messenger of Allaah -sallAllaahu alayhi wa sallam- about this Ayah, and he -sallAllaahu alayhi wa sallam- said: ‘No-one asked me about this before you: this is a good dream which a  slave of Allaah sees or it is seen for him. i.e. glad tidings in the life ’

No. 1786


104 – 1129 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘By Him in whose Hand is my soul; there is not a person who hears about me from this Ummah, not a Jew, nor a Christian, then does not believe in me, except that he will be from the people of the Hell-Fire.’

No.157


105 – 1131 – From Umm Salmah who said: ‘I asked the Prophet sallAllaahu alayhi wa sallam: Hisham bin al-Mughirah used to keep good relations with relatives, was hospitable to guests, freed slaves, and fed people, if he had encountered you, he would have accepted Islaam; Does all that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered:

‘No, indeed he was given from the Duniya and from its mention and praise, and he never even for one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No.2927


106 – 1133 – From Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Do not curse Time, indeed Allaah – Azza wa Jal – said: I am the Controller of Time, days and nights are mine I renew them and I trial them, and I bring kings after kings.’

No. 532


107 – 1134 – From Jabir bin Abdullaah that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

Rizq (Provision) will not be withheld, indeed a slave of Allaah will not die until the last of his Rizq reaches him, follow the correct way in acquiring your Rizq: Take from the Halaal (permissible) and leave the Haraam (prohibited).’

No. 2607


108 – 1146 – From Abdullah bin Umar that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘We do not know anything better than one hundred of the like except a believer.’

No. 546


109 – 1147 – From Anas bin Malik from the Messenger sallAllaahu alayhi wa sallam:

‘None of you truly believes until you love for your brother what you love for yourself from goodness.’

No. 73


Part N


110 – 1148 – From Jabir bin Abdullaah from the Messenger sallAllaahu alayhi wa sallam:

‘A slave of Allaah does not believe until he believes in Qadr (pre-destination) the good of it and the evil of it; until he knows that which afflicted him was not going to pass him by, and that which passed him by was not going to afflict him.’

No. 2439


111- 1149 – From Aeysha who said I asked: O the Messenger of Allaah! Ibn Jaddan used to keep good relations with his relatives and feed the poor in pre-Islamic times, will that benefit him?’

The Messenger sallAllaahu alayhi wa sallam answered her:

‘No, O Aeysha! He never one day said: O my Lord forgive me my mistakes on the Day of Judgement.’

No. 249


112 – 1150 – From Abul-Darda, from the Messenger of Allaah -sallAllaahu alayhi wa sallam –who said:

‘A slave of Allaah does not reach the reality of Eemaan until he knows that which afflicted him was not going to pass him by, that which was going to pass him by was not going to afflict him.’

No. 3019


113 – 1151 – From Abu Huriarah from the Messenger sallAllaahu alayhi wa sallam:

Eemaan and Kufr (disbelief) do not gather together in the heart of a person, nor do lying and truthfulness and neither do cheating and trustworthiness.

No.1050


114 –  – From Anas bin Malik who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – entered upon a young man while he was dying, and he asked him: ‘How do you find it?’

He answered: ‘I have hope in Allaah, O Messenger of Allaah and I fear my sins.

The Messenger of Allaah -sallAllaahu alayhi wa sallam – said: ‘They are not combined fear and hope in the heart of Allaah’s slave in this situation – (time of death) – except that Allaah gives him what he hopes of, and grants him security from what he fears.’

No.1051


115 – 1153 – From Abu Rayhaana from the Messenger sallAllaahu alayhi wa sallam: ‘Nothing from pride will enter Paradise.’

A person said: ‘O Prophet of Allaah I love to beautify myself: with a belt on my lash/whip and straps on my shoes?’

So the Prophet sallAllaahu alayhi wa sallam: ‘Indeed that is not from pride, indeed Allaah is Beautiful and loves beauty.  Indeed pride is looking down on the truth and belittling the people.’

No. 1626


116 – 1158 – From Abu Hurairah from the Messenger sallAllaahu alayhi wa sallam:

‘An adulterer is not a believer while he is committing adultery (Zina); one who drinks alcohol is not a believer while he is drinking alcohol, a thief is not a believer while he is stealing.  A person who plunders is not a believer while he is forcefully taking things while the people are looking at him.’

No. 3000


117 – 1159  – From Ibn Umar from the Messenger sallAllaahu alayhi wa sallam:

‘A believer is not bitten from the same hole twice.’

No.1175


118  – 1162 – From Abu Rashid al-Hubraani who said, Abu Umama al-Bahili took me by the hand and said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – took me by my hand and said to me:

‘O Abu Umama! Indeed from the believers are those who soften their hearts towards me.’

No. 1095


119 – 1163 – From Abdullaah bin ‘Amr the Prophet sallAllaahu alayhi wa sallam said to Abu Bakr:

‘If Allaah had intend not to be disobeyed He would not have created Iblees.’

No.1642


120 – 1164 – From Jabir who said: the Messenger of Allaah -sallAllaahu alayhi wa sallam – gave us a sermon in the middle of the days of Tashreeq (in Hajj), the farewell sermon where he said:

‘O you people! Indeed your Lord is One, and your father is one, there is no excellence for an Arab over non-Arab, nor a non-Arab over an Arab, nor a white person over a black person, nor for a black person over a white person except with Taqwa <<Verily, the most honourable of you with Allaah is he (the believer) who has At-Taqwa >>[Surah Hujaraat:13] have I not conveyed the message?’

They answered: ‘Of course! O Messenger of Allaah!’

Then he said: ‘Then the one present should inform the absentee.’

No.2700


121 – 1169 – From Jabir who said the Messenger of Allaah -sallAllaahu alayhi wa sallam – said:

‘People from amongst the people of Tawheed will be punished in the fire, until they become like charcoal, then mercy will reach them, they will come out and be left at the doors of Paradise. Then the people of Paradise will sprinkle water upon them, they will sprout/grow just like when seeds are carried off in the stream, then they will enter Paradise.’

No. 2451


122 – From Abu Hurairah, the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The people will question one another so much that one of them will say: So Allaah created the creation, then who created Allaah Azza wa Jal?  So if they say this, then say:

قُلْ هُوَ اللَّهُ أَحَد ٌ ,اللَّهُ الصَّمَد ُ, لَمْ يَلِدْ وَلَمْ يُولَد ْ, وَلَمْ يَكُن لَّهُ كُفُوًاأَحَدٌ  الإخلاص: ١ – ٤

<< Say: He is Allaah, The One.  Allaahus-Samad, He does not beget nor was he begotten, and there is none like unto Him. >>

Then he should spittle to his left three times and seek refuge from the Shaytan.

No. 117


All Praise belongs to Allaah, may His Praise  and Blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his

The Great Debate of Ibn Abbas with the Khawarij – Shaykhal-Albani

The Great Debate of Ibn ‘Abbās with the Khawārij
Source: al-Silsilah al-Ṣaḥīḥah (5/12-13) by al-Albānī
Translator: Abbas Abu Yahya

Click the below link to read or download the full document

The Great Debate of Ibn Abbas with the Khawarij – Shaykh al Albanee- Authentic-Translations.com [PDF]