Reading the Life-Histories of the Salaf of this Ummah : One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

v. Reading the Life-Histories of the Salaf of this Ummah

The Salaf of this ummah: the Companions of the Prophet – sallallahu alaihe wa-sallam – and their students and successors in righteousness, people of the first period of Islaam, are the best of all generations. They are the defenders of Islaam, guides for humankind and lions of combat. They are the participants of the great and momentous incidents and events and the bearers and transmitters of this religion to all who came after them. They have the strongest eemaan amongst the people, they are the most well grounded in knowledge, have the most pious of hearts and the purest of souls. The specifically chosen amongst them are the Companions of the Prophet – sallallahu alaihe wa-sallam -, whom Allaah favored with the sight of His Prophet – sallallahu alaihe wa-sallam -. He gratified them by granting them sight of his guise and honored them by allowing them to hear his voice and listen to his speech. They received the religion from him in a fresh and new manner, it took root in their hearts, their souls found tranquility with it and they remained firm on it on par with the stability of the mountains. It suffices as a representation of their excellence that Allaah addressed them with His saying:

“You are the best people ever raised up for mankind…” [Soorah Aal-‘Imraan (3): 110]

The meaning of which is, you are the best of all peoples and the most beneficial for the people.

In Saheeh Muslim, Aboo Hurayrah, may Allaah be pleased with him, reports that the Messenger of Allaah – sallallahu alaihe wa-sallam – said: “The best of my ummah, is the generation that I have been sent in, then those who proceed after them …”[Muslim, 4/1964. It is also related in both Saheehs by ‘Imraan ibn Husayn with the following wording: ‘The best of my ummah is my generation, then those who proceed them…’ al-Bukhaaree, (7/3 Fath) and Muslim, 4/1964]

One who studies the condition of these righteous people, reads their biographies, perceives their sublime qualities and virtues and reflects on what they were upon, such as the tremendous character and mannerisms they had; their adherence to the noble Messenger – sallallahu alaihe wa-sallam -; their preservation over eemaan, fear of sins and disobedience; wariness of riyaa’ and hypocrisy; their responsiveness to obedience; vying in performance of good deeds; their aversion to this transitory world and dedication to the everlasting Hereafter.

One who does this, will come across during this contemplation and study, a number of fine qualities and numerous characteristics and attributes that attract him towards a truthful impersonation of them and a desire to adorn oneself with their qualities. Mention of them, reminds of Allaah and contemplation over their condition, strengthens eemaan and cleanses the heart. Fine indeed, is the verse of poetry:

Relate again their tale to me, 0 caravan leader for their tale polishes the very thirsty heart.

The areas for the study and refection on the biographies of these righteous people are the books of Taareekh (History), as-Siyar (Biographies), az-Zuhd (asceticism), or-Raqaa’iq (heart-softening narratives), al-War’ (piety) and others. One benefits from those of the reports that have been authenticated.

This contemplation and study produces fine imitation of them as Shaykh al-Islaam writes: “Whoever resembles them more, it will be a greater perfection in himself.” Furthermore, whoever resembles a people, becomes one of them.

All of these aforementioned issues increase eemaan and strengthen it. They are issues that are classified under the beneficial knowledge derived from the Book of Allaah and the Sunnah of His Messenger – sallallahu alaihe wa-sallam – and that which the Salaf of this ummah were upon.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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The World and its Allurements bears effect on a person’s eemaan by decreasing it – Shaykh ‘Abdur-Razzaak al-‘Abbaad

The World and its Allurements

This is the second external factor, which bears effect on a person’s eemaan by decreasing it.

Hence, one of the causes of the decrease and weakness of eemaan is to be engrossed with the transient things of this temporary worldly life; to occupy one’s time with it; be devoted to seeking it and to race after its pleasures, temptations and seductions.

Whenever the servants longing for this world intensifies and his heart becomes attached to it, his obedience will weaken and his eemaan will decrease accordingly. Ibn al-Qayyim, may Allaah have mercy upon him, says: “The extent of the servants desire for the world and of his pleasure with it determines his slackness towards obedience of Allaah and seeking the Hereafter.” [al-Fawaa’id, pg. 180]

Accordingly, Allaah, the Wise, the All-Aware, censured the world in His Book and made clear its vileness and wretchedness in many aayaat in the Noble Qur’aan, Allaah says:

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ ۖ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا ۖ وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ ۚ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“Know that the life of this world is only play and amusement, pomp and mutual boasting among you, and rivalry in respect of wealth and children, just like the vegetation after rain, which pleases the tillers; afterwards it dries up and you see it turning yellow; then it becomes straw. But in the Hereafter there is a severe torment (for the disbelievers, evil-doers), and there is forgiveness from Allaah and (His) Good Pleasure (for the believers, good-doers), whereas the life of this world is only a deceiving enjoyment.”[Soorah al-Hadeed (57):20]

Allaah also says:

وَاضْرِبْ لَهُم مَّثَلَ الْحَيَاةِ الدُّنْيَا كَمَاءٍ أَنزَلْنَاهُ مِنَ السَّمَاءِ فَاخْتَلَطَ بِهِ نَبَاتُ الْأَرْضِ فَأَصْبَحَ هَشِيمًا تَذْرُوهُ الرِّيَاحُ ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُّقْتَدِرًا الْمَالُ وَالْبَنُونَ زِينَةُ الْحَيَاةِ الدُّنْيَا ۖ وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

“And put forward to them the example of the life of this world, it is like the water (rain),which We send down from the sky. The vegetation of the earth mingles with it, and becomes fresh and green. But (later) it becomes dry and broken pieces, which the winds then scatter. And Allaah is Able to do everything. Wealth and children are the adornment of the life of this world. But the everlasting righteous deeds are better with your Lord, for rewards and better in respect of hope”[Soorah al-Kahf (18):45-46]

Allaah says:

وَفَرِحُوا بِالْحَيَاةِ الدُّنْيَا وَمَا الْحَيَاةُ الدُّنْيَا فِي الْآخِرَةِ إِلَّا مَتَاعٌ …

“… and they rejoice in the life of the world, whereas the life of this world as compared with the Hereafter is but a brief passing enjoyment” [Soorah ar-Ra’d (13):26]

Allaah also says:

إِنَّ الَّذِينَ لَا يَرْجُونَ لِقَاءَنَا وَرَضُوا بِالْحَيَاةِ الدُّنْيَا وَاطْمَأَنُّوا بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ أُولَٰئِكَ مَأْوَاهُمُ النَّارُ بِمَا كَانُوا يَكْسِبُونَ

“Verily, those who hope not for their meeting with Us, but are pleased and satisfied with the life of the present world, and those who are heedless of Our Aayaat (proofs, evidences, verses, lessons, signs, revelations, etc.). Those, their abode will be the Fire, because of what they used to earn.” [Soorah Yoonus (10):7-8]

This contains the greatest warning to one who is pleased with the life of this world, is comforted by it, is heedless of the aayaat of Allaah and who does not hope to meet Him.

Furthermore, Allaah says in censuring those of the believers who are pleased with this world:

يَا أَيُّهَا الَّذِينَ آمَنُوا مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُوا فِي سَبِيلِ اللَّهِ اثَّاقَلْتُمْ إِلَى الْأَرْضِ ۚ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الْآخِرَةِ ۚ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الْآخِرَةِ إِلَّا قَلِيلٌ

“O you who believe! What is the matter with you, that when you are asked to march forth in the Cause of Allaah (i.e., Jihaad) you cling heavily to the earth? Are you pleased with the life of this world rather than the Hereafter? But little is the enjoyment of the life of this world as compared with the Hereafter.” [Soorah at-Tawbah (9):38]

The Prophet said:

“By Allaah, it is not poverty that I fear for you, but l fear that the world will be spread out for you just as it was spread out for those before you and then you will compete for it just as they competed for it and then you will be destroyed just as they were destroyed.” 

The hadeeth is agreed upon [i.e., both al-Bukhaaree and Muslim relate it. [t]. Al-Bukhaaree, (6/258, 7/320 Fath) and Muslim, 4/2273 from the hadeeth of ‘Amr Ibn ‘Awf, may Allaah be pleased with him]. In another wording of theirs, “… you will be distracted just as they were distracted.”

There are other such texts, which are great in number. Thus, one who wants his eemaan to have growth, strength, safety from weakness and decrement must strive against his soul in distancing himself from this world, its temptations, seductions and distracting amusements, and what a multitude they are.

This can only be achieved and become true after considering two matters:

The first: to consider and look at the world, its rapid termination, passing away and disappearance; its deficiency and vileness; the pains of competing against one another for it and coveting it and what this contains of agony, embitterment and adversity.

The end of all that will be disappearance and discontinuance along with the regret and sorrow that follows on from it. Thus, its seeker can never be free of anxiety and worry before he attains it or even when he actually achieves it and he can never be free of grief and distress after it passes on.

The second: to consider and look at the Hereafter and its approach and arrival that is inevitable; its perpetuity and eternity; the glory of what it is within it of blessings and joy; the disparity between such things and what is in this world. It is as Allaah said:

وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ

“Although the Hereafter is better and more lasting” [Soorah al-A’laa (87):17]

They are blessings that are perfect and everlasting, whereas these (things of the world) are fantasies that are deficient, sporadic and transitory.

If one contemplates over these two matters and considers them and looks into them in a proper manner, this will direct him to prefer the Everlasting Hereafter to the transient world.

The greatest aid for him in fulfilling this is to take a look at the state of Messenger and his biography as well as his Companions. The fact that they renounced the world, turned their hearts away from it and discarded it. They never accustomed themselves with it and instead deserted it. They never inclined towards it and they regarded it to be a prison and not a heaven and thus, abstained from it in a true manner and if they had desired it they would have acquired every loved thing and arrived at every cherished matter from it. Indeed, the keys to the treasures of the world were offered to the Prophet but he rejected them. The world also poured out to the Companions but they did not opt for it and did not exchange their portion of the Hereafter for the world.

They knew that the world was a crossing point and passageway not a place of dwelling and settling, that it was a place of transit (‘uboor) and not a place of happiness (suroor) and that it was a summer cloud which will soon disperse and an apparition no sooner is it completed than is it on the brink of departure.

As Allaah has said:

أَفَرَأَيْتَ إِن مَّتَّعْنَاهُمْ سِنِينَ  ثُمَّ جَاءَهُم مَّا كَانُوا يُوعَدُونَ مَا أَغْنَىٰ عَنْهُم مَّا كَانُوا يُمَتَّعُونَ

“Tell Me, if We do let them enjoy for a number of years, then afterwards comes to them that (punishment) which they had been promised; all that with which they used to enjoy shall not avail them” [Soorah ash-Shu’araa’ (26):205-207]

He said:

وَيَوْمَ يَحْشُرُهُمْ كَأَن لَّمْ يَلْبَثُوا إِلَّا سَاعَةً مِّنَ النَّهَارِ يَتَعَارَفُونَ بَيْنَهُمْ ۚ قَدْ خَسِرَ الَّذِينَ كَذَّبُوا بِلِقَاءِ اللَّهِ وَمَا كَانُوا مُهْتَدِينَ

“And on the Day when He shall gather (resurrect) them together, (it will be as if) they had not stayed (in the life of this world and graves, etc.) but an hour of a day. They will recognize each other.” [Soorah Yoonus (10):45]

He also said:

وَيَوْمَ تَقُومُ السَّاعَةُ يُقْسِمُ الْمُجْرِمُونَ مَا لَبِثُوا غَيْرَ سَاعَةٍ ۚ كَذَٰلِكَ كَانُوا يُؤْفَكُونَ

“And on the Day that the Hour will be established, the Mujrimoon (criminals, disbelievers, polytheists, sinners, etc.) will swear that they stayed not but an hour…” [Soorah ar-Room (30):55]

Allaah is the one who is beseeched to aid us with eemaan and to protect us from trials and temptations, the apparent and hidden.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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The Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reciting the Noble Qur’aan and Contemplating on it

This is one of the greatest branches of knowledge that can lead to the increase, stability and strengthening of eemaan.

Allaah has revealed His lucid Book to His servants as a source of guidance; mercy, light and glad tidings and as a remembrance for those who remember.

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ مُّصَدِّقُ الَّذِي بَيْنَ يَدَيْهِ

“And this is a blessed Book that We have sent down, confirming that which came before it.” [Soorah al-An’aam (6):92]

Allaah says:

وَهَٰذَا كِتَابٌ أَنزَلْنَاهُ مُبَارَكٌ فَاتَّبِعُوهُ وَاتَّقُوا لَعَلَّكُمْ تُرْحَمُونَ

“And this is a blessed Book that We have sent down, so follow it and fear (Allaah), that you may receive mercy.” [Soorah al-An’aam (6):155]

Allaah says:

وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَىٰ عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ

“Certainly, we have brought to them a Book, which we have explained in detail, upon knowledge, as a guidance and a mercy to a people who believe.” [Soorah al-A’raaf (7):52]

Allaah says

وَنَزَّلْنَا عَلَيْكَ الْكِتَابَ تِبْيَانًا لِّكُلِّ شَيْءٍ وَهُدًى وَرَحْمَةً وَبُشْرَىٰ لِلْمُسْلِمِينَ…

“…And We have sent down to you the Book, as a clarification of everything, a guidance, a mercy and as glad tidings for the Muslims” [Soorah an-Nahl (16):89]

Allaah says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah says:

إِنَّ هَٰذَا الْقُرْآنَ يَهْدِي لِلَّتِي هِيَ أَقْوَمُ وَيُبَشِّرُ الْمُؤْمِنِينَ الَّذِينَ يَعْمَلُونَ الصَّالِحَاتِ أَنَّ لَهُمْ أَجْرًا كَبِيرًا

“Verily, this Qur’aan guides to that which is most just and right, and gives glad tidings to the believers who work righteous deeds, that they shall have a great reward.” [Soorah al-Israa (17):9]

Allaah says:

وَنُنَزِّلُ مِنَ الْقُرْآنِ مَا هُوَ شِفَاءٌ وَرَحْمَةٌ لِّلْمُؤْمِنِينَ ۙ وَلَا يَزِيدُ الظَّالِمِينَ إِلَّا خَسَارًا

“And We send down of the Qur’aan that which is a healing and a mercy to those who believe, and it increases the oppressors in nothing but loss.” [Soorah al-Israa (17):82]

Allaah says:

إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَن كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ

“Verily, therein is indeed a reminder for him who has a heart or gives ear while he is heedful.” [Soorah Qaaf (50):37]

These noble aayaat contain mention of the excellence of the Noble Qur’aan, the Book of the Lord of the Worlds. The fact that Allaah made it blessed and a guidance for the worlds. He placed within it a cure for illnesses, especially, the illnesses and diseases of misconceptions and desires of the heart. He made it a source of glad tidings and mercy for the worlds and as a form of remembrance for those who remember. He made it a guide towards that which is most just and upright, and He mentioned aayaat and threats by which they may fear or would cause them to remember and reflect.

Thus, one who reads the Qur’aan, and ponders and reflects over its aayaat finds within it such knowledge and learning, which strengthen, increase and develop his eemaan. This is because he will come across within the discourse of the Qur’aan, a King, who possesses all dominion, for whom alone, is all praise. The reigns of all affairs are in His hand alone, they emanate from Him and return to Him. He has ascended above His throne and not a single secret in the regions of His dominion escapes Him.

He is aware of what is in the souls of His slaves, fully cognizant of their hidden and public deeds. Solely, He disposes of the affairs of the Kingdom.

He hears and sees, gives and withholds, rewards and punishes, and honors and abases. He creates and sustains, and gives life and causes death. He decrees, executes and disposes.

He invites His servants and directs them towards what constitutes their happiness and success. He entices them towards this, and warns them of what will cause their ruin.

He introduces Himself to them by His names and attributes. He woos them with His favors and blessings and reminds them of His favors upon them. He commands them with what entitles them to the completion of such favors and blessings and warns them of His vengeance. He reminds them of the honor He has prepared for them if they obey Him, and of the punishment He has prepared for them if they disobey Him.

He informs them of how He handles His awliyaa’ and His enemies, and of the outcome of both. He praises His awliyaa’ for their righteous actions and fine qualities. He censures His enemies for their bad deeds and distasteful characteristics.

He puts forward parables and provides numerous types of proofs and truths. He replies to the misconceptions of His enemies with the finest of answers. He gives credit to the truthful and denies the liar. He speaks the truth and guides towards the path.

He invites to the abode of peace and safety (i.e., Paradise). He mentions its description, its beauty and its bliss. He warns against the abode of destruction (i.e., the Hellfire re). He mentions its torment, its ugliness and its pains.

He reminds His slaves of their necessity towards Him, their dire need of Him, and that they can never be independent of Him ever for the blink of an eyelid. He informs them that He can dispense of them and of all creation, and that He Himself is the Rich and is not dependent on anything, whereas, everything besides Him is inherently in need of Him.

He makes known to them, that no one attains an atom’s worth or more of good except by His Favor and Mercy, and that no one attains an atom’s worth or more of bad except by His justice and wisdom. One witnesses from His speech, His reproach of His beloved in the most gracious of ways and despite that, He dismisses their mistakes and forgives their slips. He accredits their excuses, rectifies their corruption, defends and protects them. He is their victor, their guardian over their welfare and the one who delivers them from all difficulties. He is the One who will keep His promise to them, He is their only patron and protector. He is their true patron and protector and their victor over their enemies. How fire a patron and victor He is!

Hence, the servant never ceases to benefit from reflecting on the Book of Allaah. His heart bears witness to such types of knowledge that increase his eemaan and strengthen it.

How can this not be so? When he finds within the Qur’aan, a King who is glorious, merciful, generous and beautiful; this is His standing.

So how can he not love Him, compete to attain a nearness to Him or use up his energy in trying to show love for Him?

How can He not be more beloved to him than anything else? How can he not prefer His pleasure to anyone else’s pleasure?

How can he not be attached to His remembrance? How can his love for Him, his desire to meet Him and feeling close to Him not be his nourishment, strength and medicine, in that if he were to be bereft of this, he would become corrupt and ruined and would not benefit from his life? [Refer to al-Fawaa’id of Ibn al-Qayyim, pages 58-60]

Al-Aajurree, may Allaah have mercy upon him, said: “Whoever contemplates His words, will know the Lord and he will know of His great power and capability, His immense favor upon the believers, and of the obligation upon himself to worship Him.

Accordingly, the person imposes this duty upon himself thereby being on his guard against that which his Generous Patron and Protector has warned of and coveting that which He has made desirous.

Whoever is of this description when reciting the Qur’aan or when listening to it when recited by another, the Qur’aan will be a cure for him. He becomes rich without money, he attains power and strength without kinsfolk and finds intimacy in that which others feel alienation towards.

His desire when opening a Soorah for recitation will be, ‘when will I accede to the admonition contained within what I recite?’ and his desire will not be, ‘when will I complete this Soorah?’

His aspiration is none other than, ‘When will I understand what Allaah is addressing me with? When will I restrain (from committing sins)? When will I take heed?’

This is because reciting the Qur’aan is worship and it is not to be done so in a state of heedlessness, and Allaah is the one who grants the tawfeeq towards that?” [Akhlaaq Hamlah al-Qur’aan, by al-Aajurree, page 10]

For this reason, Allaah, the Generous, orders His servants and encourages them to ponder over the Qur’aan, Allaah says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِندِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

“Do they not then contemplate on the Qur’aan? Had it been from other than Allaah, they would surely have found therein much contradiction.” [Soorah an-Nisaa’ (4):82]

He says:

أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ أَمْ عَلَىٰ قُلُوبٍ أَقْفَالُهَا

“Do they not then contemplate on the Qur’aan, or are there locks upon their hearts?” [Soorah Muhammad (47):24]

Allaah proclaims that He only revealed the Qur’aan so that its aayaat would be pondered over, He says:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُولُو الْأَلْبَابِ

“(This is a) Book that We have sent down to you, full of blessings, so that they may ponder over its aayaat, and that those of understanding may remember.” [Soorah Saad (38):29]

Allaah also explains that the reason behind the lack of guidance for the one who deviates from the straight path is his disregard for reflecting on the Qur’aan and being too proud to listen to it, He says:

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنتُمْ عَلَىٰ أَعْقَابِكُمْ تَنكِصُونَ مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُم مَّا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ

“Indeed, My aayaat used to be recited to you, but you used to turn back on your heels. With haughtiness, you talked evil about it (i.e., the Qur’aan) throughout the night. Have they not then pondered over the Word (i.e., the Qur’aan) or has there come to them what had not come to their fathers of old?” [Soorah al-Mu’minoon (23):66-68]

He mentions of the Qur’aan that it increases the believers in eemaan if they read it and contemplate on its aayaat, Allaah says:

إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“The believers are none other than those whose hearts feel fear when Allaah is mentioned. When His aayaat are recited to them, they (i.e., the aayaat) increase them in their eemaan and upon their Lord (alone), they rely.” [Soorah al-Anfaal (8):2]

Allaah relates about the righteous amongst the Ahl al-Kitaab, that when the Qur’aan is recited to them they fall upon their faces in humble prostration and in a state of weeping, and that it increases them in humility, eemaan and submission. Allaah says:

قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِن قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِن كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا

“Say, ‘Believe in it (i.e., the Qur’aan) or do not believe (in it). Verily, those who were given knowledge before it, when it is recited to them, they fall upon their faces in humble prostration, and they say:” How perfect is our Lord! Truly, the promise of our Lord will be fulfilled:’ They fall upon their faces weeping and it adds to their humility.” [Soorah al-Israa’ (17): 107- 109]

He also informs that if He were to send down the Glorious Qur’aan upon a mountain, it would humble itself and rupture because of the fear of Allaah. He made this as a parable for the people to demonstrate to them the greatness of the Qur’aan. He says:

لَوْ أَنزَلْنَا هَٰذَا الْقُرْآنَ عَلَىٰ جَبَلٍ لَّرَأَيْتَهُ خَاشِعًا مُّتَصَدِّعًا مِّنْ خَشْيَةِ اللَّهِ ۚ وَتِلْكَ الْأَمْثَالُ نَضْرِبُهَا لِلنَّاسِ لَعَلَّهُمْ يَتَفَكَّرُونَ

“Had We sent down this Qur’aan on a mountain, you would surely have seen it humbling itself and rending asunder out of fear of Allaah. Such are the parables that We put forward to mankind that they may reflect.”[Soorah al-Hashr (59):21]

He described the Qur’aan as being the best of speech, parts of it resembling other parts and He repeated some of it so that it would be understood. He mentioned that the skins of the righteous shiver in fear and hope when they hear the Qur’aan. He says:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَىٰ ذِكْرِ اللَّهِ ۚ ذَٰلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَن يَشَاءُ ۚ وَمَن يُضْلِلِ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“Allaah has sent down the best speech, a Book, its parts resembling each other in goodness and truth, oft repeated. The skins of those who fear their Lord shiver from it. Thereafter, their skin and hearts soften to the remembrance of Allaah. That is the guidance of Allaah. He guides with it whom He pleases and whomever Allaah sends astray, has no guide whatsoever.” [Soorah az-Zumar (39):23]

Allaah censures the believers for their lack of humility when listening to the Qur’aan and He cautions them to not resemble the disbelievers in this regard. He says:

أَلَمْ يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ ۖ وَكَثِيرٌ مِّنْهُمْ فَاسِقُونَ

Has not the time come for the hearts of those who believe to be affected by Allaah’s reminder (i.e., the Qur’aan) and of the truth that has been revealed, and not to be like those who had been given the Book before, whereby the term was lengthened for them and their hearts became hard and many of them are rebellious. [Soorah al-Hadeed (57): 16]

These aforementioned aayaat contain the clearest indication of the importance of the Qur’aan, the required attention that has to be paid to it, its powerful effect upon the hearts, and that it is the greatest matter that increases eemaan, especially, if the recitation is performed upon contemplation, reflection and on trying to understand its meaning.

Ibn al-Qayyim, may Allaah have mercy upon him, says: “In short, there is nothing more beneficial for the heart than reading the Qur’aan with contemplation and reflection. The Qur’aan encompasses all the levels of the travelers, the conditions of the workers, and stations of those possessing knowledge. It is the Qur’aan that generates love, desire, fear, hope, repentance, reliance, pleasure, entrustment, gratitude, patience and the rest of the different states that are life to the heart and perfection of it. Likewise, it repels all the rebuked characteristics and actions that cause the corruption and ruin of the heart.

If people were to possess a realization of what recitation of the Qur’aan with contemplation contains, they would devote themselves to it at the expense of anything else. When the person reads it with reflection and he comes across an aayah that he is in need of, for the cure of his heart, he repeats it, even if he does so a hundred times or the whole night. Hence, to recite a single aayah of the Qur’aan with contemplation and reflection is better than reciting the Qur’aan to completion without any contemplation or reflection. It is also more beneficial for the heart and more conducive to attaining eemaan and tasting the sweetness of the Qur’aan …” [Miftaah Daar as-Sa’aaadah, page 204]

Muhammad Rasheed Ridaa states: “Know that strength of religion and culmination of eemaan and certainty does not come about except by reading the Qur’aan very often and listening to it upon contemplation with the intention of being guided by it and to act on its commands and prohibitions. The correct and submissive eemaan increases, strengthens, develops and its effects such as righteous actions and abandonment of disobedience and corruption, all arise in pro-portion to the contemplation of the Qur’aan. It also decreases and weakens in proportion to not contemplating on the Qur’aan.

Most of the Arabs only believed when they heard the Qur’aan and understood it. They did not conquer the lands, inhabit cities, nor did their population grow and their power become greater except because of the Qur’aan’s effective guidance.

Furthermore, the nobles of Makkah who opposed and stood in enmity, strove against the Prophet and tried to prevent him from conveying the message of his Lord by stopping him from reciting the Qur’aan to the people:

وَقَالَ الَّذِينَ كَفَرُوا لَا تَسْمَعُوا لِهَٰذَا الْقُرْآنِ وَالْغَوْا فِيهِ لَعَلَّكُمْ تَغْلِبُونَ

And those who disbelieve say, ‘Do not listen to this Qur’aan and make noise in the midst of it (being recited) so that you may overcome …‘” [Soorah Fussilat (41):26]

The weakness of Islaam since the Middle ages up to the point where most of its empire disappeared is only so because of the abandonment of the contemplation of the Qur’aan, of reciting it and acting by it.” [Mukhtasar Tafseer al-Manaar, 3/170]

Thus, the Noble Qur’aan is one of the greatest fortifiers of eemaan and the most beneficial reasons behind its increase.

It increases the eemaan of the slave in many diverse ways. Ibn as-Sa’dee says: “It increases it in many ways. Indeed, as for the believer, by simply reciting the aayaat of Allaah and becoming acquainted with the truthful information and fine rulings present within it, he attains an abundant goodness from the affairs of eemaan. How will it then be if he contemplates on it proficiently and understands its aims and secrets?” [At-Tawdeeh wa al-Bayaan li Shajarah al-Eemaan, Page 27]

However, one must know that the increase of eemaan that arises from the recitation of the Qur’aan does not happen unless one concentrates on understanding the Qur’aan, applying it and acting by it. The case is not that he simply reads it without understanding or contemplation, as many people who read the Qur’aan will find it to be their adversary and opponent on the Day of Judgment.

It has been affirmed on the Prophet – sallallahu alaihe wa-sallam – that he said: “Verily, Allaah raises up a people with this Book and He abases others.” [Related by Muslim, 1/559] It has also been affirmed that he (- sallallahu alaihe wa-sallam -) said: “… and the Qur’aan is either a proof for you or against you.” [Related by Muslim, 1/203]

So it is a proof for you and it increases your eemaan if you act by it or it is a proof against you and it decreases your eemaan if you neglect it and do not observe its boundaries.

Qatadah stated: “Not a single person sits down with this Qur’aan except that he then rises with either some increase or decrease.” [Related by Ibn al-Mubaarak in az-Zuhd, page 272, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 73, al-Marwazee in Qiyaam al-Layl, Page 77 of the concise version. Al-Baghawee mentioned it in his Tafseer, 3/133]

Al-Hasan al-Basree says in clarifying the meaning of contemplating the Qur’aan: “… However, by Allaah, it is not by memorizing its letters and neglecting its boundaries. To the extent that one of them says, ‘I recited the whole Qur’aan and did not miss out a single letter!’ and by Allaah, he missed out the whole of the Qur’aan: no Qur’aan is seen in his character or deeds! To the point that one of them says, ‘Verily I can recite a Soorah with a single breath!’ By Allaah, these are not recites or scholars, they are not wise or pious. Whenever the recites are of this type, may Allaah not increase their like amongst the people!” [Related by ‘Abdur Razzaaq in his Musannaf 3/363, Ibn al-Mubaarak in az-Zuhd, page 274, al-Aajurree in Akhlaaq Hamlah al-Qur’aan, page 41, and al-Marwazee in Qiyaam al-Layl, Page 76 of the concise version]

May Allaah have mercy upon al-Hasan. I wonder as to what he would say if he witnessed the recites of our present time? Recites, who have been infatuated with being melodious, with correctly pronouncing the letters and flowering them, whilst they squander and neglect the limits.

In fact, the ears of the people when listening to the Qur’aan, also turn to the pronunciation of the words and the melody whilst neglecting to hearken or to contemplate on the word of Allaah.

In any case, there is no objection whatsoever to the tajweed of the Qur’aan, to recite it slowly and melodiously, and to render it in a fine way. The objection however, is in over burdening oneself and being obstinate in pronouncing the letters without paying any regard or attention to establishing the commands that were the reason for the revelation of the Qur’aan. To the extent that you do not see in many of them the fear brought about by the limits of Allaah, indeed, nor do you see within them application of the Qur’aan in character or deed.

You find a reciter amongst them, who has memorized the Qur’aan and who correctly pronounces the letters, shaving his beard or lengthening his lower garment. In fact, he may neglect performing prayer in its totality or in congregation, and other such sinful acts, to the extent that one of them – and Allaah’s help is sought – opened a music party for an immoral woman with aayaat of the Noble Qur’aan. He recited as an introduction to her singing, aayaat from the Noble Qur’aan!

The speech of our Lord is too great to be dishonored by the likes of such. It suffices me to repeat what al-Hasan, may Allaah have mercy upon him, said, ‘Whenever the reciters are of this type, may Allaah not increase their like amongst the people!’

Ibn al-‘Arabee mentioned, when describing the reciters of his time being preoccupied with reciting the words of the Qur’aan accurately while neglecting its rulings, and taking it up as a profession when the Qur’aan was only revealed to be acted by: “… but when this recitation became a profession, they beautified it and vied with it, spent their life – without any need for them – on it. One of them dies and he was able to raise the Qur’aan in speech as a pot is raised but he broke its meanings as a vessel is broken. Thus, he was not consistent with any of its meanings.” [Al-‘Awaasim min al-Qawaasim 2/486,within the book Aaraa’ Abee Bakr Ibn al-‘Arabee al-Kalaamiyyah by ‘Ammaar at-Taalibee]

Hence, the Muslim must learn how to derive benefit from the Qur’aan before he begins to recite it in order for its benefit to be achieved. Ibn al-Qayyim, may Allaah have mercy on him, mentioned in this respect a principle that is of great standing and enormous benefit. It is, “if you want to attain benefit from the Qur’aan, bring your heart together upon reciting or listening to it, and divert your hearing to it, and be present in front of it, in the manner of one who is present and spoken to by the One who spoke it, How perfect He is” [Al-Fawaa’id, page 5. Also, refer to al-Fataawa of Ibn Taymiyyah, I 6/48-51 and 7/236-237]

Whoever applies this principle and traverses upon this methodology when reciting the Qur’aan or when listening to it, will succeed with both knowledge and action. His eemaan will increase and it will establish itself like towering mountains, and Allaah is the One who is asked to give us the tawfeeq towards that and every good.

Furthermore, contemplation and reflection over the aayaat of Allaah are of two types: “Contemplation over it to arrive at the intended meaning of the Lord and contemplation over the meanings of what Allaah called His servants to reflect on. The first is contemplation over the Qur’aanic evidence and the second is contemplation over the witnessed evidence. The first is contemplation over His aayaat that are heard (i.e., the Qur’aan) and the second is contemplation over His aayaat that are witnessed (i.e., the universe and what it contains).” [Miftaah Daar as-Sa’aadah, page 204] This was stated by lbn al-Qayyim.

The discussion mentioned here centers on the contemplation of Allaah’s aayaat that are heard. As for reflection on His aayaat that are  seen and witnessed, discussion on this will follow shortly by the will of Allaah.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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Reflecting on the Universal Signs of Allaah: One of the Causes for the Increase of Eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Reflecting on the Universal Signs (Aayaat Kawniyyah) of Allaah

For certain, contemplating over these signs, studying the diverse and amazing creations of Allaah such as the sky, the earth, the sun, the moon, planets and stars, night and day, mountains and trees, rivers and oceans and the many other creations of Allaah that cannot be enumerated, is without doubt one of the greatest causes for eemaan and the most beneficial reasons behind its fortification.

Contemplate the creation of the sky, look back up at it time after time. See how it is the greatest sign in its elevation and height, and in its extent and stationeries, whereby it does not climb up like fire or fall descending like a heavy object. It has no pillars and is neither connected from above. Rather, it is held by the might of Allaah.

Next, contemplate its evenness and levelness, there is no rift, split or fissure within it. It does not have any curvature or crookedness.

Then consider the color it has been given, which is the best of colors, the most agreeable to one’s sight and that which strengthens it the most.

Ponder on the creation of the earth and at its construction. You will notice that it is one of the greatest signs of its Maker and Originator. Allaah created it as a resting place and a bed. He made it subservient to His slaves. Allaah placed within it their livelihood and nourishment. He laid down pathways so that they may wander about the land in search for their needs and disposals. He established the earth firmly with mountains, making them pegs, protecting the earth from shaking along with its inhabitants and He expanded its sides and spread it out.

So He extended the earth, spread it out and enlarged it from all its sides. He made it a receptacle for the living, containing them from above as long as they are alive and He made it a receptacle for the dead, containing them from underneath when they die. Thus, its outer is a homeland for the living and its inner is a homeland for the dead.

Thereafter look at it when it is dead, barren and humbled. When Allaah sends down the rains upon it, it stirs and grows. Thus, it rises and turns green and produces every type of lovely growth. It brings forth wondrous vegetation in appearance and sensation, which are delightful to the onlookers and amicable to the feasters.

Next, consider how Allaah has perfected the sides of the earth with mountains that are unshakeable, towering, stern and solid. Consider how He has erected them so perfectly. How he elevated them and made them the most solid parts of the earth, so that they would not dwindle away with the stretch of years and continual succession of rain and wind. Rather, He perfected its creation, fortified its foundation and deposited within them such benefits, metals, minerals and springs, of which He desired.

Now ponder on this delicate and fine air that is held captive between the sky and earth. It is sensed through feeling when blown; its substance is felt and its form cannot be seen.

It runs between the sky and earth and the birds circle and fly in it, swimming with the aid of their wings just as the fish of the sea swim in water. Its sides and ripples collide against each other when in commotion just as the waves of the ocean clash.

Consider how Allaah forms with this wind, clouds that are held between the sky and earth. The wind excites the clouds causing them to rise and become dense, Allaah then combines them together and merges them. The winds then impregnate it; these winds are those that Allaah named lawaaqih, (i.e., impregnators [Refer to Soorah al-Hijr (15):22]). Allaah then drives it by the wind to the land in need of it.

When it rises and ascends above the land, its water falls upon it. Allaah dispatches the winds whilst the clouds are in the atmosphere; the winds scatter and separate the clouds so that they do not harm or destroy something if the water were to descend upon it in its entirety. Once the land takes its fill and need, the clouds leave off the land and disperse. Thus, these clouds water the earth and are carried by the winds.

Next, consider these oceans surrounding the land regions, which are gulfs of one great sea of water surrounding the whole earth such that even the lands, mountains and cities that are visible, are in relation to the water, like a small island in a massive ocean. The rest of the earth is submerged in water. If the Lord did not hold it with His power and will and if He did not hold back the water, it would overflow onto the lands and rise above it all.

Contemplate on the night and day; they are amongst the most amazing signs of Allaah. See how He made the night for resting and as a covering. It coats the world causing the cessation of activities. Animals retire to their dwellings and the birds to their nests. The souls relax and take rest from the pains of their labor and tiredness until when the souls are reposed and have taken sleep and now look forward to their livelihood and its disposal, the Splitter of the morning (Allaah) brings forward the day, His army giving glad tidings of the morning. It vanquishes that darkness and tears it asunder, unveiling the darkness from the world, thereafter, the inhabitants are able to see. The animals then circulate about the land and proceed to manage their livelihood and welfare and the birds depart from their nests.

What a returning and arising, which is so indicative of the capability of Allaah towards the major return!

Ponder on the condition of the sun and moon when rising and setting to establish the state of night and day. If it were not for the rising of the sun and moon, the affair of this world would become inoperative. How would the people attend to their livelihood and dispose of their affairs whilst the world upon them is dark? How would they take pleasure in their life with the absence of light? So:

تَبَارَكَ الَّذِي جَعَلَ فِي السَّمَاءِ بُرُوجًا وَجَعَلَ فِيهَا سِرَاجًا وَقَمَرًا مُّنِيرًا وَهُوَ الَّذِي جَعَلَ اللَّيْلَ وَالنَّهَارَ خِلْفَةً لِّمَنْ أَرَادَ أَن يَذَّكَّرَ أَوْ أَرَادَ شُكُورًا

“Blessed be He who has placed in the heaven huge stars and has placed therein a great lamp (i.e., the sun) and a moon giving light. He is the one who placed the night and day in succession, for such who desires to remember or desires to show his gratitude.” [Soorah al-Furqaan (25):61-62]

Examine the creation of the animals, with all their diverse characteristics, species, forms, usefulness, colors and endowed marvels. Some of them walk upon their bellies, some on two legs and some on four. Some of them have feet as weapons in the form of claws; some have beaks as weapons, like the eagle, vulture and the crow. Others have teeth as weapons and yet others have horns as weapons for use in defense of themselves.

Reflect and take heed in general from the setting of this world, the formation of its parts and the excellence of its arrangement and order, proving most cogently the perfection of the capability of its Creator and the perfection of His knowledge, wisdom, benevolence and delicateness.

If you do reflect on the world, you will notice it to be like a house that has been built and prepared with all of its apparatus, interests and all that it is in need of.

Thus, the sky is its roof that is hoisted above it. The land is its bed; it is a mat, bedding and an abode for the occupant. The sun and moon are two lamps that shine within it. The stars are lights, an adornment and guide for those who move about along the paths of this house. Gems and minerals are stored within it, like the provisions and storehouses that have been prepared and set; each and every thing of it is for its own specific purpose and use that befits it. All kinds of vegetation have been prepared for the purposes of the house. Varieties of animals have been laid out for its welfare, for mounting; providing milk; nourishment; clothing; enjoyment; employment and keeping guard.

Moreover, the human being has been declared as the king, being commissioned with all of this. He is the one who rules and disposes by his actions and commands.

Within all this, is the greatest sign and strongest proof of the Creator, the All-knowing, the Wise and fully cognizant, who has set proper measure and order for his creation in the finest way.

In fact, reflect and take heed in particular, from Allaah’s creation of yourself, O person.

Consider the start, middle and end of your creation. Look with all insight at the beginning of your creation, from a trickle of dirty despised fluid; whereby the Lord of all lords extracted this fluid from between the back-bone and ribs, guided it by His might with the narrowness of its channels and the diversity of its passages up until Allaah brings it to its abode and place of assembly.

See how Allaah united the male and female and placed love between them and how He led them with the chain of desire and love to come together, which is the cause behind the synthesis and formation of a child.

Look at how He predestined those two fluids despite the distance apart from each person. He brought them from the depth of veins and organs and gathered them to one place. He prescribed for them a firmly established dwelling. Air cannot get to it to spoil it; cold cannot get to it to harden or congeal it and no accidentals extend to it.

Allaah then transforms that white saturated trickle into a red clinging-like substance (that resembles a leech), which inclines towards a black color. Allaah then makes it into a chewed lump (of flesh) completely different to the clinging-like substance in its color, essence and form. Allaah then fashions it into bare bones without any clothing, which is contrary to the chewed lump in form, look, proportion, feel and color and so on, the stages of a person’s creation make a gradual process up until he emerges upon these forms that Allaah has fashioned him with; He originated for him, hearing, sight, a mouth, nose and the rest of the openings. He extended and spread out his legs and arms and separated their ends into fingers and toes and then further split them into phalanxes. He also assembled the inner organs such as the heart, stomach, liver, spleen, lungs, womb, intestines; each one has a proportion and benefit specific to it, so how perfect is, the One Who created (everything) and then proportioned (each thing appropriately) and Who measured and guided, Who said:

وَفِي أَنفُسِكُمْ ۚ أَفَلَا تُبْصِرُونَ

“And also in your own selves, will you not then see?” [Soorah adh-Dhaariyaat (51):21]

“All of creation, from the atom to the Throne, are connected pathways to acquiring knowledge of Allaah and are profound evidences pointing to His eternality. The Universe, in totality, is made up of tongues uttering the oneness of Allaah. The world, in its entirety, is a book, of which the letters of its particulars are read by the discerning, all according to the level of their insights.” [See Dhayl Tabaqaat al-Hanaabilah of Ibn Rajab, 1/307. This is a saying of ‘Uthmaan Ibn Marzooq al-Qurashee]

So, reflect on these and other signs, which Allaah has created within the Heavens and earth. Contemplation, close examination and meditation on these signs yield immense benefits in the strengthening and steadfastness of one’s eemaan, because he apprehends through these signs, the oneness of his King and Creator and His perfection. Consequently, his love, glorification and veneration of Allaah will increase as will his obedience, submission and humbleness before Him. These are amongst the greatest benefits resulting from this reflection.

Ibn al-Qayyim, may Allaah have mercy upon him, says:

“If you consider what Allaah has invited His servants to reflect on in His Book, it will impart you with knowledge of Allaah, of his oneness, His attributes of perfection and qualities of magnificence such as the extensiveness of His capability and knowledge and the perfection of His wisdom, mercy, benevolence, kindness, compassion, justice, pleasure, anger, reward and punishment. Thus, with this (all), He introduced Himself to His servants and encouraged them to reflect on His signs.” [Miftaah Daar as-Sa’aadah of Ibn al-Qayyim, page 204]

Ibn as-Sa’dee, may Allaah have mercy upon him, states:

 “… and one of the causes and incentives for eemaan is reflecting on the universe; on the creation of the heavens and earth and on the diverse types of creation contained within them; to look at the human himself and the attributes he possesses, for this is a strong incentive for eemaan.

This is because of the greatness of creation found within these present entities, which points towards the might, capability and greatness of their Creator.

It is also because of the prevalent beauty, order and perfection that baffles the learned, which point to the vastness of Allaah’s knowledge and the comprehensiveness of His wisdom and it is also because of the assorted benefits and abundant blessings that cannot be counted and are innumerable, which point to the magnitude of Allaah’s mercy, generosity and benevolence.

All of this calls to the glorification of its originator and maker, to gratitude of Him, to becoming attached to His remembrance and having sincerity of religion to Him alone; this is the spirit  and secret of eemaan.”

[At-Tawdeeh wa al-Bayaan, page 31. See or-Riyaad an-Naadhirah also by Shaykh as-Sa’dee, pages 238-280]

For this purpose, Allaah, al-Kareem, encourages His servants in His book to contemplate on these signs and indications and He directs them to study and reflect in many places within His Book. This is because of the many advantages for the slaves and the immense returns they attain from it. Allaah says:

إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنفَعُ النَّاسَ وَمَا أَنزَلَ اللَّهُ مِنَ السَّمَاءِ مِن مَّاءٍ فَأَحْيَا بِهِ الْأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِن كُلِّ دَابَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَاءِ وَالْأَرْضِ لَآيَاتٍ لِّقَوْمٍ يَعْقِلُونَ

“Verily, in the creation of the heavens and the earth, and in the alternation of night and day, and the ships that sail through the sea with that which is of use to mankind, and the water which Allaah sends down from the sky and makes the earth alive therewith after its death, and the moving (living) creatures of all kinds that he has scattered therein, and in the veering of winds and clouds which are held between the sky and the earth, are indeed signs for people of understanding” [Soorah al-Baqarah (2):164]

Allaah says:

وَمِنْ آيَاتِهِ أَنْ خَلَقَكُم مِّن تُرَابٍ ثُمَّ إِذَا أَنتُم بَشَرٌ تَنتَشِرُونَ

“And among His signs is that He created you from dust and behold, you are human beings, becoming widespread.” [Soorah ar-Room (30):20]

Allaah says:

وَمِنْ آيَاتِهِ خَلْقُ السَّمَاوَاتِ وَالْأَرْضِ وَمَا بَثَّ فِيهِمَا مِن دَابَّةٍ ۚ وَهُوَ عَلَىٰ جَمْعِهِمْ إِذَا يَشَاءُ قَدِيرٌ

“And among His signs is the creation of the heavens and earth, and of all the creatures He has dispersed within them. And He is ever-potent over assembling them all if He so desires” [Soorah ash-Shooraa (42):29]

Allaah also says:

أَفَلَا يَنظُرُونَ إِلَى الْإِبِلِ كَيْفَ خُلِقَتْ وَإِلَى السَّمَاءِ كَيْفَ رُفِعَتْ وَإِلَى الْجِبَالِ كَيْفَ نُصِبَتْ وَإِلَى الْأَرْضِ كَيْفَ سُطِحَتْ

“Do they not look at the camels: how they have been created? And at the heaven: how it is raised? And at the mountains: how they have been rooted and firmly fixed? And at the earth: how it has been spread out?”[Soorah al-Ghaashiyah (88):17-20]

There are other numerous similar aayaat in the Qur’aan, in which Allaah calls His servants to look at His signs and manifestations of his actions that represent the most supreme evidence of His oneness and singularity and for His might, will and knowledge. It is also evidence of His benevolence, gentleness and generosity. This is the greatest invitation of His servants towards having love of Allaah, thanking Him, glorifying Him, obeying Him and being attached to His remembrance.

In conclusion, it becomes evident that study and contemplation of the Universe remains as one of the greatest causes of eemaan and the most beneficial incentives for it.

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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Shaytaan is a Strong External Reason which causes Eemaan to Decrease – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Shaytaan

He is held to be a strong external reason, which causes eemaan to decrease. Shaytaan is a vehement enemy to the believers. He awaits calamities to afflict them. He has no desire or goal other than to jolt the eemaan in the hearts of the believers and to weaken and corrupt it. Whoever submits to the whisperings of Shaytaan, complies with his notions and does not retreat to Allaah for refuge from him, his eemaan weakens and decreases. Indeed, it may disappear in its entirety depending on the Muslim’s response to such whisperings and notions.

It is for this reason that Allaah has warned us of Shaytaan in the sternest sense and He has clarified his dangers, the detrimental consequences of following him as well as the fact that he is an enemy to the believers. Allaah ordered the believers to take him as an enemy and therefore deliver themselves from him and his whisperings.

Allaah says:

…يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ وَمَن يَتَّبِعْ خُطُوَاتِ الشَّيْطَانِ فَإِنَّهُ يَأْمُرُ بِالْفَحْشَاءِ وَالْمُنكَرِ

“O you who believe! Do not follow the footsteps of Shaytaan, and whosoever follows the footsteps of Shaytaan, then, verily he (i.e., Shaytaan) commands Fahshaa’ (i.e., to commit indecency and lewdness, etc.) and al-Munkar (i.e., disbelief, shirk, to do evil and wicked deeds, to speak or to do what is forbidden in Islaam, etc.)…” [Soorah an-Noor (24):21]

Allaah also says:

إِنَّ الشَّيْطَانَ لَكُمْ عَدُوٌّ فَاتَّخِذُوهُ عَدُوًّا ۚ إِنَّمَا يَدْعُو حِزْبَهُ لِيَكُونُوا مِنْ أَصْحَابِ السَّعِيرِ

“Surely, Shaytaan is an enemy to you, so treat him as an enemy. He only invites his hizb (followers) that they may become the dwellers of the blazing Fire.” [Soorah Faatir (35):6]

Allaah says:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

Allaah also says:

اسْتَحْوَذَ عَلَيْهِمُ الشَّيْطَانُ فَأَنسَاهُمْ ذِكْرَ اللَّهِ ۚ أُولَٰئِكَ حِزْبُ الشَّيْطَانِ ۚ أَلَا إِنَّ حِزْبَ الشَّيْطَانِ هُمُ الْخَاسِرُونَ

“Shaytaan has taken hold of them. So he has made them forget the remembrance of Allaah. They are the party of Shaytaan. Verily, it is the party of Shaytaan that will be the losers!” [Soorah al-Mujaadilah (58): 19]

Ibn al-Jawzee says:

“Hence it is an obligation upon the sane person to be on his guard against this enemy, who has manifested his enmity since the time of Aadam. He has sacrificed his life and self in corrupting the circumstances of the children of Aadam and Allaah has ordered one to be cautious of him…” He then mentioned a number of such texts and then said: “The like of this in the Qur’aan is abundant.” [Talbees Iblees, pg. 23]

Aboo Muhammad al-Maqdasee says in the introduction of his book Dhamm al-Waswaas:

“To proceed, Allaah has indeed made Shaytaan an enemy to man. He sits in wait against him along the straight path and comes to him from every direction and way, as Allaah has related from him that he said:

قَالَ فَبِمَا أَغْوَيْتَنِي لَأَقْعُدَنَّ لَهُمْ صِرَاطَكَ الْمُسْتَقِيمَ ثُمَّ لَآتِيَنَّهُم مِّن بَيْنِ أَيْدِيهِمْ وَمِنْ خَلْفِهِمْ وَعَنْ أَيْمَانِهِمْ وَعَن شَمَائِلِهِمْ ۖ وَلَا تَجِدُ أَكْثَرَهُمْ شَاكِرِينَ

“Surely I will sit in wait against them on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as being grateful ones (i.e., they will not be dutiful to You).” [Soorah al-A’raaf (7):16-17]

Further, Allaah has warned us against following him and commanded us to possess animosity towards him and to oppose him, He said:

إِنَّ الشَّيْطَانَ لِلْإِنسَانِ عَدُوٌّ مُّبِينٌ…

“Verily! Shaytaan is to man an open enemy!” [Soorah Yoosuf (12):5]

He also said:

…يَا بَنِي آدَمَ لَا يَفْتِنَنَّكُمُ الشَّيْطَانُ كَمَا أَخْرَجَ أَبَوَيْكُم مِّنَ الْجَنَّةِ

“O Children of Aadam! Do not let Shaytaan deceive you, as when he brought your parents (i.e., Aadam and Hawwaa’) out of Paradise…” [Soorah al-A’raaf (7):27]

Allaah informed us of what he did with our parents as a way of cautioning us from obeying him and also to cut short any excuse for having followed him and Allaah commanded us to follow the straight path …” [Dhamm al-Waswaas, pg.46. Also refer to Ibn al-Qayyim’s introduction of his own book Ighaathah al-Lahfaan, 1/10]

Thus, Shaytaan is an enemy to man. His desire is to corrupt the beliefs and to wreak havoc on one’s eemaan. Whoever does not fortify himself from him through remembrance of Allaah, resorting back to Allaah and seeking refuge with Him, will become a breeding ground for Shaytaan, who will lure him to actions of disobedience, entice him to perpetrate prohibited matters and push him to embark upon lewd sins. What a perish of his religion and what a corruption of his eemaan will it be if man submits to him!

Ibn al-Qayyim, may Allaah have mercy upon him, says:

“Beware of enabling Shaytaan to establish himself in the very home of your thoughts and intentions, as he will corrupt them in such a manner that will make difficult its correction thereafter. He will cast all sort of whisperings and harmful thoughts at you and he will prevent you from thinking about what may benefit you and it is you who have aided him against yourself by empowering him over your heart and thoughts and he then placed you in the possession of such thoughts.” [Al-Fawaa’id, pg. 309]

He, may Allaah have mercy upon him, put forward an excellent similitude in this regard, which lies in total agreement. He says in another excerpt from his book:

“If you would like a consistent example for this, then his parable is that of a dog that is extremely famished; between you and the dog is a piece of meat or bread. He looks attentively at you and sees you not opposing him and he is so close to you. You drive him away and yell out at him and yet the dog refuses but to hover round you in circles and to try to deceive you with regard to what you possess in your hand.” [At-Tibyaan fee Aqsaam al-Qur’aan, pg. 419]

His intention, may Allaah have mercy upon him, behind this parable is to demonstrate the scope of Shaytaan’s danger to man if he does not seek refuge with Allaah from him and fails to retreat back to Allaah for refuge from his evil, through beneficial words of supplication and blessed forms of remembrance.

However, whoever turns away and is instead averse to that, Shaytaan will cling to him in this way in which he will tempt and dictate to him until he eradicates his eemaan. Allaah says:

وَمَن يَعْشُ عَن ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُم مُّهْتَدُونَ حَتَّىٰ إِذَا جَاءَنَا قَالَ يَا لَيْتَ بَيْنِي وَبَيْنَكَ بُعْدَ الْمَشْرِقَيْنِ فَبِئْسَ الْقَرِينُ

“And whosoever turns away (blinds himself) from the remembrance of the Most Beneficent (i.e., this Qur’aan and worship of Allaah), We appoint for him a shaytaan to be a Qareen (i.e., an intimate companion) to him. And verily, they (i.e., shaytaans) hinder them from the Path (of Allaah), whilst they think that they are guided aright! Till, when (such a) one comes to Us, he says (to his qareen), ‘Would that between me and you were the distance of the two Easts (or the East and West), a worst (type of) companion (you are indeed)!”[Soorah az-Zukhruf (43):36-38]

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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The Soul that Greatly Commands Evil (Ammaarah) – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

iv. The Soul that Greatly Commands Evil

This is a condemned soul, which Allaah placed inside the individual. It orders him with every evil, invites him to all perils and guides him to every vulgarity.

This is its nature and that is its trait, except for the soul that Allaah grants tawfeeq and which He makes firm and assists. None has been saved from the evil of his soul except by the tawfeeq of Allaah, as Allaah says relating from the wife of al-‘Azeez:

وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ

“And I free not myself (from the blame). Verily, the soul does indeed incline greatly to evil, except when my Lord bestows His Mercy (upon whom He wills).Verily, my Lord is Oft-Forgiving, Most Merciful.” [Soorah Yoosuf (12):53]

Allaah says:

…وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ مَا زَكَىٰ مِنكُم مِّنْ أَحَدٍ أَبَدًا وَلَٰكِنَّ اللَّهَ يُزَكِّي مَن يَشَاءُ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ…

…And had it not been for the Grace of Allaah and His Mercy on you, not one of you would ever have been pure… [Soorah an-Noon (24):21]

Allaah also says to the most honorable and beloved creation to Him:

وَلَوْلَا أَن ثَبَّتْنَاكَ لَقَدْ كِدتَّ تَرْكَنُ إِلَيْهِمْ شَيْئًا قَلِيلًا

And had We not made you stand firm, you would nearly have inclined to them a little.” [Soorah al-Israa (17):74]

Furthermore, the Prophet used to teach them (i.e., the people) the ‘Speech of Need’ (Khutbah al-Haajah): “All praise is for Allaah; we praise Him, seek His aid and forgiveness. We seek refuge with Allaah from the evil of our souls and from the wickedness of our actions. Whosoever Allaah guides, then none can misguide him and whosoever Allaah misguides, then none can guide him.” [This speech has been related by Aboo Daawood, 2/237, an-Nasaa’iee, 3/105 and others. Refer to al-Albaanee’s treatise, Khutbah al-Haajah’ for he gathered all the narrations and wordings of this speech]

Thus, evil is concealed within the soul and it necessitates actions of evil. If Allaah lets the servant have his own way with his soul, he will perish at the evil of his soul and the evil actions that it sanctions. If Allaah on the other hand, grants the servant tawfeeq and assists him, he will deliver him from all of this.

Allaah has made in contrast to this soul, a soul that is content [1]. If the soul that constantly commands evil urges the servant with something, the content soul prohibits him from it. The person at times obeys this soul, and at other times obeys the other; he himself is one of the two that is prevalent over him.

Ibn al-Qayyim, may Allaah have mercy upon him, states:

“Allaah has assembled two souls: a soul that greatly orders (evil) and a soul that is content, and they are hostile towards one another. Whenever one diminishes, the other strengthens. Whenever one takes pleasure in something the other suffers pain as a result of it. Nothing is more difficult for the soul that constantly encourages evil than performing deeds for Allaah and preferring His pleasure to its own desire and there is nothing more beneficial to it than Allaah. Likewise, there is nothing more difficult upon the content soul than performing deeds for other than Allaah and that which the incentives of desire bring about, and there is nothing more harmful to it than desire… and the war is continuous, it cannot come to an end until it completes its appointed time from this world.”

[Al-Jawaab al-Kaafee of Ibn al-Qayyim, pg. 184-185]

Hence, there is nothing more harmful to a person’s eemaan and religion than his soul that constantly commands evil, whose standing and description is such. It is a primary reason and effective and active constituent that weakens eemaan, unsettles it and impairs it.

As such, it becomes imperative for the one who seeks to safeguard his eemaan from diminution and weakness to tend to the matter of calling his soul to account, admonishing it and to increase in censuring it, so that he can deliver himself from its adverse and devastating consequences and ends.

Calling one’s self to account is of two types: a type (that occurs) before the action and a type (that occurs) after the action.

As for the first type, it is to take a stance when one first has an intention and desire, and not to embark upon the action until it becomes clear to him that performing that action outweighs leaving it.

As for the second type, which is to take account of one’s soul after the action, this is of three sorts:

  • The first is to call it to account over any obedience in which it has fallen short with regard to the right of Allaah, whereby it has not performed it in the manner required.
  • The second is to call his soul to account over every action, which had he not undertaken would actually have better than having embarked upon it.
  • The third is that he calls his soul to account for every permissible and habitual action; why did he embark upon it? Was his intention behind the action for Allaah and the home of the Hereafter; so that he be profitable? Or did he desire the world and its immediate and instant (pleasures)? If so he would lose out on that profit and that achievement will pass him by.

The greatest harm upon the servant is negligence, to forgo calling oneself to take account, to let oneself go, to take things lightly and accommodate them. This will eventually lead him to destruction and this is the state of the people of delusion: one of them shuts their eyes to consequences, lets matters take their course and depends upon attaining pardon (from Allaah). Thus, he neglects calling himself to account and pondering over the outcomes. When he does behave in this manner, committing sins become an effortless matter for him, he feels at ease with it and it becomes difficult for him to break away from his habitual sinning.

The sum and substance of this is for the person to first call himself to account over the obligatory duties. If he finds deficiency in this regard, he amends this either by repayment or rectification. He then calls himself to account over prohibited matters. If he knows that he has perpetrated something prohibited, he amends this through repentance, seeking forgiveness and enacting good deeds that wipe such bad deeds away. He then calls himself to account over heedlessness. If it is the case that he has been careless of that which he was created for, he amends this through remembrance and turning to Allaah. He then calls himself to account over what he has spoken, or where his feet have taken him, or what his hands have struck out at or what his ears have listened out to: What did you intend from this? Who did you do it for?

He must know that for every movement and utterance he makes, two registers have to be set up: a register titled ‘Who did you do it for?’ and (the second register titled) ‘In what manner did you do it?’

The first (register) is a question on sincerity and the second is a question on conformity (to the Sharee’ah).

If the servant is responsible and accountable for everything: his hearing, his sight and his heart, it is therefore very becoming of him to call himself to account before the account is examined (ultimately, by Allaah). The obligation of calling oneself to account is established by His saying:

يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَلْتَنظُرْ نَفْسٌ مَّا قَدَّمَتْ لِغَدٍ

“O you who believe! Fear Allaah and keep your duty to Him. And let every person look to what he has sent forward for tomorrow …” [Soorah al-Hashr (59): 18]

The purport is that the rectification of the heart is achieved through calling one’s self to account and its corruption is through negligence of one’s soul and not restraining it. [Refer to Ighaathah al-Lahfaan of Ibn al-Qayyim, 1/97-100] Allaah is the One Who is sought for help and there is no power or might except by Allaah.

Ibn al-Qayyim, may Allaah have mercy upon him, said: “The soul invites to destructive matters, assists enemies, yearns every vulgarity and follows every evil. It, by its nature, adopts a course of violation.

The blessing that is unequalled, is to come away from the soul and to be free of its yoke, for it is the greatest partition between the servant and Allaah. The most knowledgeable people of the soul have the greatest contempt and abhorrence to it”[Ighaathah al-Lahfaan, 1/103]

We ask Allaah that he give us refuge from the evils of our souls and from the wickedness of our actions. Indeed, He is the most Munificent, the Generous.

Footnotes:

[1] i.e., not another soul but a different characteristic of the same soul. Al-Qaadee Ibn Abee al-‘Izz al-Hanafee, may Allaah have mercy upon him says in his commentary to al-Imaam at-Tahaawee’s treatise on ‘aqeedah: “Many people have recorded that the son of Aadam has three souls: a content soul (mutma’innah), a soul that reproaches much (lawwaamah) and a soul that greatly orders evil (ammaarah), and that some people are characterized by a particular one and others by another one. As Allaah has said:

…يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ

O (you) soul that is content (mutma’innah)… [al-Fajr (89):27]

وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ

And I swear by the self-reproaching (lawwaamah) soul.” [al-Qiyaamah (75):2]

إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ

…Verily, the soul does indeed incline greatly to evil… [Soorah Yoosuf (12):53]

The precise determination however is that it is one soul, which has (different) characteristics. Thus, it greatly encourages evil. If it becomes opposed by eemaan it becomes one that reproaches often; it commits a sin then censures its doer and reproaches with regard to doing or not doing an action. If the eemaan strengthens, it then becomes one that is content…”

Refer to Sharh al-‘Aqeedah at-Tahaawiyyah by Ibn Abee al-‘Izz al-Hanafee, pg. 569. Checked by Dr. Abdullaah Ibn ‘Abdul-Muhsin At-Turki and Shu’ayb al-Arna’oot, 2nd print 1413 H, Mu’sassah Ar-Risaalah, Beirut. 

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

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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)

Family Matters : Educating Our Children – Abu Muhammd al Maghribee [Audio|En]

“Educating our Children” is taken from one of the works of our noble Sheikh Abdur-Razzaq al-Badr hafidhahullaah.

Family Matters – Educating Our Children – 01 – 20130420
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-01-20130420-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 02 – 20130427
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-02-20130427-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 03 – 20130504
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-03-20130504-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 04 – 20130511
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-04-20130511-abu-muhammad-al-maghribee.mp3]

Family Matters – Educating Our Children – 05 – 20130518
[audio https://salafiaudio.files.wordpress.com/2015/07/family-matters-educating-our-children-05-20130518-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com/?tag=Family+Matters

Visit “Children” index Pagehttp://salaf-us-saalih.com/children

The Immense Calamity of the Smart Phone – Advice from Shaykh Abdur Razzaaq al Badr

[Must Watch] The Immense Calamity of the Smart Phone – Advice from Shaykh Abdur Razzaaq al Badr حفظه الله
http://mtws.posthaven.com/itikaf-with…
Translated by Rasheed ibn Estes Barbee حفظه الله

Video Courtesy: Bilal Nahim

Ten Means That Protect From Magic & Evil Eye – Shaykh Abdur Razzaq | Abu Muhammad al Maghribee [Audio|En]

This is the weekly Saturday evening class on the book Asharatu asbaab lil wiqaayah min as-sihr wal ayn by Shaykh Abdur Razzaq al-Badr. The sheikh’s book is based on the book of Ibn al Qayyim rahimahullaah

As with all of our classes at Masjid Tawheed in Stone Mountain, GA, we encourage you to join us.  If you are not able to attend in person, please feel free to listen in via our Spreaker channel or our telelink line at 712-432-2856.

Classes Completed on this book.

Ten Means That Protect From Magic & Evil Eye – 2014-12-06  (Time 52:51)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141206-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2014-12-13  (Time 47:37)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141213-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2014-12-20  (Time 48:59)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-141220-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-03  (Time 53:52)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150103-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-10  (Time 45:57)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150110-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-17  (Time 53:36)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150117-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Ten Means That Protect From Magic & Evil Eye – 2015-01-31  (Time 45:06)
[audio https://salafiaudio.files.wordpress.com/2015/05/ten-means-that-protect-from-magic-evil-eye-150131-sh-abdur-razzaq-abu-muhammad-al-maghribee.mp3]

Posted fromhttp://followthesalaf.com/blog/?tag=Magic+and+Evil+Eye

Remembering Their Cell Phones Before Remembering Allah – Shaykh Abdur Razzaq al-Badr [Video|Ar-En Subtitles]

Remembering Their Cell Phones Before Remembering Allah
Shaykh Abdur Razzaq al-Badr حفظه الله
http://mtws.posthaven.com/remembering…
Translated by Rasheed ibn Estes Barbee حفظه الله

Video Courtesy: Bilal Nahim

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

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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 Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

The Connection between the Prayer and Seeing Allaah – Shaykh Abdur-Razzaaq al-Badr

Certainly the most excellent favor and the most complete blessing for the people of paradise is seeing their Lord, The Most Greatest, The One Who Possesses, honor and beauty. This is the delight of their hearts and the comfort of their eyes, the greatest bliss and pleasure in the abode of delight.

It was narrated by Muslim in his saheeh on the authority of Suhayb, that the Prophet (Sallallaahu alaihi wa sallam) said:

When the people of paradise enter the paradise Allaah the Blessed and Most High will say: “Do you desire an increase in anything?” The people will say: “Have You not made our faces white? Have You not entered us into the paradise and saved us from the fire?!” He (the Prophet) said: ‘He (Allaah) will then remove the covering and they will not be given anything more beloved to them than looking at their Lord, the Mighty and Majestic.’

There is a connection between seeing Allaah and the prayer. Whoever is from the people who establish prayer, then he is much deserving of this favor. And the one who is neglectful (of the prayer) then he is worthy of being deprived (of this favor) and will be from the people of loss. Certainly, this connection is substantiated by the Book and the Sunnah. As for the Book, Allaah says:

“Faces that Day will radiant (22) Looking towards their Lord, (23) And many faces, that day, will be gloomy, (24) Realizing that a back-breaking calamity is going to be afflicted on them. (25) Never, (you will never remain in this world forever!) When the soul (of a patient) reaches the clavicles, (26) And it is said, “Who is an enchanter (that can save him?)” (27) And he realizes that it is (the time of) departure (from the world,) (28) And one shank is intertwined with the other shank, (29) Then on that day, it is to your Lord that one has to be driven. (30) So (the denier of the Hereafter) neither believed, nor prayed, (31) But rejected the truth and turned away (from it)(32)” (75:22-32)

So His statement:

“Faces that day will be radiant” (75:22)
Meaning; from the beauty, meaning a beautiful radiance; brightly pleased. And His statement:

“Looking at their Lord” (75:23)
Meaning: by seeing Him with their eyes, by their vision.

Hasan al-Basri said:

‘They have the right to be radiant while they are looking at the Creator. Then Exalted is He, mentioned another category (of people) the people whose faces will be contorted, completely gloomy. He mentioned from among their actions was abandonment of the prayer. This shows that the people of the first category are the people of radiance and are those who will see Allaah. These are from the people who establish the prayer.’

As for (evidence from) the Sunnah, then in the two Saheeh’s, on the authority of Jareer ibn Abdillaah, who said:

“We were sitting with the Messenger of Allaah (Sallallaahu alaihi wa sallam) when he looked towards the moon on a full-moon night and said afterwards: ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him. So if you are able to not be occupied and overcome by things which will distract you from the prayer before the sun rises and before it sets then do so!’ Meaning the Asr prayer and the Fajr. Then Jareer recited (the verse) “And praise your Lord before the sun rise and before the sunset” (20:130)

In this hadeeth is an indication to the connection between the prayer and seeing (Allaah).

Ibn Rajab (may Allaah have mercy on him) said:

“It is said as it relates to the command with preserving these two prayers coming immediately after mention of the seeing (of Allaah) that the greatest (loftiest) thing in paradise is seeing Allaah the Mighty and Majestic and the most noble of actions in the life of this world are these two prayers. Therefore in guarding them it is hoped that the person will enter Paradise and will see Allaah there.”

And there is no doubt that the companions when they heard the statement of the Prophet (Sallallaahu alaihi wa sallam) : ‘Surely you will see your Lord just as you see this moon, you will not be obstructed in seeing Him’, a great yearning filled their souls and a wondering about the actions which will be the cause of obtaining this greatly sought pursuit. And from the excellence of the Prophet’s advice and completeness of his clarification, he answered it without being asked.

In this is an indication from him (Sallallaahu alaihi wa sallam) that, seeing Allaah on the Day of Judgment will not be obtained by merely wishing. As Allaah says: “This is not a matter of your merely wishing or the wishing of the People of the Book” (4:123) Rather it is a must to perform actions, be upright, strive hard and have full commitment to Allaah. For this reason the Prophet (Sallallaahu alaihi wa sallam) explained the means which will allow the servant to obtain seeing Allaah. Therefore he directed to two great prayers, namely Fajr and Asr. Many texts have been narrated in relation to the matter of these two (prayers) which point to their virtues. They are mentioned specifically for what is contained in them of great virtues and from the weightiness (of them) upon many people.

Therefore whoever elevates his concern and Allaah assists him and gives him success in preserving these two prayers then he must be much more preserving of the other prayers (as well) rather the Fajr prayer specifically, (as it ) is the commencement of the day. Whoever Allaah honors with getting up to perform this prayer and giving importance to it will be aided for the remaining prayers of that day. For how the servant acts in relation to the Fajr prayer applies (to his actions) for the rest of the day.

As some of the Salaf would say: “Your day is like your camel; if you take hold of the beginning of it then the later part of it will follow you”

And the Prophet’s statement: “Do not become occupied…” Is an indication that in this life are many affairs that will distract and divert man from guarding these two prayers. And how much more are the things that divert in these days of ours! There are people whom drinking tea overcomes and diverts from these prayers which is the beauty of this worldly life. Some are distracted by petty conversation, immoral night chat, useless entertainment and evil viewings. And also from people are those whom sleep overcomes, and so on.

In this Hadeeth also is evidence that the correct sound belief affects the actions of the slave and his ways. So the more his faith increases and his certainty strengthens, the more he increases in uprightness, diligence, (righteous) work, and observing the obedience of Allaah.

And because of this connection between the prayer and seeing Allaah our Prophet (Sallallaahu alaihi wa sallam) used to supplicate at the end of his prayer before tasleem for this great delight and wealthy reward. Narrated by an-Nasai in his sunan on the authority of Ataa ibn as-Saaib from his father who said: “Ammaar bin Yaasir led us in prayer and he shorted it. So some of the people said to him:’you have made the prayer light or shorted it! He said: ‘As for that, I was supplicating with some supplications I heard from the Messenger of Allaah. So he when he stood a man from the people followed him, he was Ubay though he didn’t reveal his name and asked him about the supplication then the man came (back) and informed the people of it. (The supplication was)

“O Allaah, by Your Knowledge of the unseen and by Your Power over the creation , let me live if You know that life is good for me , and let me die if You know that death is good for me . O Allaah , I ask You to grant me fear of You in private and in the open . I ask you for the word of truth in times of contentment and anger. I ask You for moderation in wealth and in poverty. I ask you for blessings never ceasing and the coolness of my eye (i.e. pleasure) that never ends. I ask You for pleasure after Your Judgment and I ask You for a life of coolness after death. I ask You for the delight of looking at Your Face and the earning of meeting You without any harmful distress and misleading trials befalling me. O Allah, dress us with the beauty of Faith, and make us guides who are upon (correct) guidance.

May Allaah favor us all with guarding the prayer. We ask Allaah for the delight of looking at His Face and the yearning to meet Him without any harmful distress or misleading trial.

We ask Allaah to make this a benefit for us and for you.

Translated by Abu Anas Atif Hasan. [ Download PDF Here]

The Excellence of the Four Statements (Subhana Allaah, wal hamdu lillaah, wa la illaah ila Allaah, wa Allaahu akbar) – Shaykh AbdurRazaaq al-Badr

Bismillaah

The Excellence of the Four Statements

سُبْحَانَ اللَّهِ ، وَالْحَمْدُ لِلَّهِ ، وَلَا إِلَهَ إِلَّا اللَّهُ ، وَاللَّهُ أَكْبَرُ

‘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,’

By AbdurRazaaq bin AbdulMuhsin al-Badr
Translated by Abbas Abu Yahya


Part 01

AbdurRazaaq bin AbdulMuhsin al-Badr said:

Indeed the best speech and the most excellent remembrance after the Noble Qur’aan is four statements. They have an exceptional value, they consist of a great matter and have a high status in the Deen of Allaah, and they are:

‘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).

There are many texts, which show the excellence of these four statements that emphasize this great matter, and the value of these statements and the resulting great reward when establishing them and their noble excellence and their continuous benefits in the Dunyaa and the Hereafter. We will attempt to present some of the excellence of these statements from some of the texts, which mention these benefits.


1- So from the excellence of these words is that they are the most beloved speech to Allaah.

Imam Muslim collected in his book from the hadeeth of Sumrah bin Jundab Radi Allaahu anhu who said that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘The most beloved speech to Allaah consists of four, there is no harm with which one you begin, Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar.’[1]

And collected by Tayyalisi in his ‘Musnad’ with the wording:

There are four statements that are the most beloved speech to Allaah, and they are in the Qur’aan, there is no harm which one you begin with: Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.’[2]


2- From their excellence is that the Prophet sallAllaahu alayhi wa sallam informed us that they are more beloved to him than what the sun rose upon (i.e. from the Dunyaa and what is in it,)

Muslim collected in his book ‘Saheeh’ from the hadeeth of Abu Hurairah who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed that I 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) is more beloved to me than what the sun rose upon.’ [3]


3 – From their excellence is, what is mentioned in ‘Musnad’ of Imam Ahmad and ‘Shu’ab al-Eeman’ by Bayhaqi with a good Isnaad from Assim bin Bahdalah from Abu Salih from Umm Hani bint Abu Talib who said:

‘The Messenger of Allaah walked past me so I said: ‘Indeed I have become old and weak – or something similar to this – then he ordered me with an action which I should do while I am sitting.

He sallAllaahu alayhi wa sallam said:

‘Say Subhana Allaah one hundred times, indeed it is equivalent to freeing one hundred slaves from the offspring of Isma’eel. And

Say Alhamdulillaah one hundred times, it is the equivalent to one hundred horses saddled with reins ready to carry a person in the path of Allaah. And

Say Allaahu akbar one hundred times, since it is the equivalent to one hundred camels slaughtered for the sake of Allaah. And

Say La illaah ila Allaah one hundred times, Ibn Khalf (the narrator from Aasim) said: I think he said: it fills what is between the heavens and the earth and on that day no one will have an action raised except the one who came with the like of it.’ [4]

Al-Mundhari said: Ahmad collected it with a Hasan Isnad [5] and the ‘allaama al-Albaani declared its Isnad Hasan.[6]

Reflect upon this great reward, which is a result of these words. So whoever says Subhana Allaah hundred times then it is the equivalent to freeing a hundred slaves from the sons of Isma’eel, the offspring of Isma’eel was mentioned specifically because they are the noblest of the Arabs in lineage.  Whoever says Alhamdulillaah a hundred times then he will have the reward as the one who gave charity of one hundred horses saddled and reined ready to carry the Mujahideen in the path of Allaah. Whoever says Allaahu Akbar a hundred times then he will have the reward as the one who spends camels slaughtered for the sake of Allaah. Whoever said laa illaah ila Allaah a hundred times then it fills what is between the heavens and the earth and no one’s action is raised except if one comes with what was mentioned.


4- From the excellence of the status of these words, is that they are an expiation for sins. It is mentioned in ‘al-Musnad’, ‘Sunnan Tirmidhi’ and ‘Mustadrak al-Hakim’ from the hadeeth of Abdullaah bin ‘Amr bin al-‘Aaas Radi Allaahu anhuwho said the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘There is no person on earth who says: ‘laa illaah ila Allaah, wa Allaahu akbar, wa Subhana Allaahi, wal hamdu lillaahi, La hawla wa la quwwata illa billaa, (There is no capability nor is there any power except with Allaah) except that his sins are expiated even if they were more than the foam on the sea.’

Tirmidhi declared it to be Hasan, and al-Hakim authenticated it and Dhahabi agreed with him and al-Albaani declared it to be Hasan.[7]

As for the meaning ‘expiation of sins’ here it means minor sins, as is mentioned in Saheeh Muslim from Abu Hurairah Radi Allaahu anhuthat the Messenger of Allaah sallAllaahu alayhi wa sallam used to say:

‘The five daily prayers, from one Juma’ till the next Juma’, from one Ramadhan till the next Ramadhan is an expiation for what takes place between them as long as the major sins are kept away from.’ [8]

Therefore expiation of sins has been limited to keeping away from the major sins; because a major sin can only be expiated by repentance.

Also there is a hadeeth that has been collected with the same meaning by Tirmidhi and other than him from Anas bin Malik Radi Allaahu anhu that the Messenger of Allaah sallAllaahu alayhi wa sallam walked passed a tree which had dry leaves and he hit that tree with his stick and the leaves began to fall, the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed al-Hamdu lillaahi, wa Subhana Allaahi, wa la illaah ila Allaah, wa Allaahu akbar, cause the sins of a slave of Allaah to fall just like the leaves of this tree are falling.’

Declared Hasan by al-Albaani.[9]


5- From the excellence of these words is that they are plants of Paradise, Tirmidhi collected from Abdullaah bin Mas’ood, from the Prophet sallAllaahu alayhi wa sallamthat he said:

‘I met the Prophet Ibrahim on the night when I was taken on the night journey, and Ibrahim said:

O Muhammad convey my Salam to your Ummah, and inform them that Paradise has very fine soil, sweet water. That it has lowland and its plants are: 

Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu akbar

(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)’ [10]

In the Isnaad of this hadeeth is AbdurRahman bin Ishaaq, however the hadeeth has two supporting narrations which strengthen this narration from the hadeeth of Abu ‘Ayyoub al-Ansari and from the hadeeth of Abdullaah bin Umar.

The meaning is that plants in Paradise grow quickly due to these statements, just like the plants that are planted on lowland and the growth of its plants is fast.


6 – From its excellence is that there is none better according to Allaah than a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.

What is collected by Imam Ahmad and by Nisa’ee in ‘Amal al-Yawm wa Laylah’ with a Hasan Isnaad from Abdullaah bin Shaddad: is that a group of three people from the tribe of Udhraah came to the Prophet sallAllaahu alayhi wa sallam and accepted Islaam and Abdullaah said that the Prophet sallAllaahu alayhi wa sallam said: ‘Who will look after them?’

Talha said: ‘I will.’

Abdullaah said: ‘They stayed with Talha and the Prophet sallAllaahu alayhi wa sallamsent out a delegation and one of them went in it and was martyred.  Abdullaah said: then the Prophet sallAllaahu alayhi wa sallam sent another a delegation and another person went with them and was martyred.

Abdullaah continued: then the third person died on his bed.

Talha said: ‘I saw these three people who stayed with me [in a dream] they were in Paradise, and I saw the one who died on his bed in front of them, and I saw the one who was martyred last after him and I saw the one who was martyred last behind them.  Talha said: I came to the Prophet sallAllaahu alayhi wa sallam and I mentioned this to him, and the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Why did you not stop them from going with the delegation, there is none better according to Allaah from a believer who lives his life in Islaam and says ‘Allaahu akbar, Subhana Allaahi, la illaah ila Allaah, and al-Hamdu lillaahi,’ a lot.’[11]

This great hadeeth shows the great excellence of the one who has a long life and his actions are good, and his tongue continues to be moist with the Dhikr of Allaah – Azza wa Jal, and success is from Allaah Alone.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr p.156-160]


[1] Saheeh Muslim

[2] Musnad at-Tayyalisi

[3] Saheeh Muslim

[4] Al-Musnad & Shu’ab al-Eemaan

[5] Targheeb wa Tarheeb (2/409)

[6] Silsilah Saheehah (3/303)

[7] Al-Musnad , Sunnan Tirmidhi, Mustadrak al-Hakim & Saheeh al-Jamia’ no. 5636

[8] Saheeh Muslim

[9] Sunnan Tirmidhi & Saheeh al-Jamia’ no. 1601

[10] Sunnan Tirmidhi & Albaani declared it Hasan in Saheehah no. 105

[11] Al-Musnad, Sunnan al-Kubra by Nisa’ee Book of Actions of the Day & the Night, Albaani declared it Hasan in Saheehah No. 654


Part 02

Shaykh AbdurRazaaq bin AbdulMuhsin al-Badr said:

‘Previously, we covered a number of virtues of these four statements: they are the best speech after the Qur’aan, they are ‘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).

Here we will continue with another number of benefits from these statements from the Ahadeeth of the Messenger of Allaah sallAllaahu alayhi wa sallam which mention these statements:


7- From their excellence is that Allaah chose these statements and chose them for His slave, and Allaah has set aside for the one who remembers Allaah saying them, with great and abundant reward.

In the ‘Musnad’ of Imam Ahmad and ‘Mustadrak’ of al-Hakim with an authentic Isnaad from the hadeeth of Abu Huraira and Abu Sa’eed Radi Allaahu anhumma: that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed Allaah chose four statements: ‘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). So whoever says ‘Subhana Allaah,’ twenty good deeds are written for him, and twenty bad deeds are taken away.  Whoever says ‘Allaahu akbar’ then he gets likewise. Whoever says ‘La illaah ila Allaah,’ then he gets likewise.  Whoever says ‘Alhamdulillaahi Rabbil Al-Ameen’ from his own self then thirty good deeds are written for him and thirty sins are cancelled from him.’ [1]

The reward for the slave of Allaah saying al-Hamd (Praise) is increased more than the other four, when he says it from his own self; this is because al-Hamd does not generally occur except after a reason for saying it, like eating or drinking, or the occurrence of a blessing, so it is as if the al-Hamd occurs due to something in return, for that which has been rendered to the slave of Allaah at the time of saying al-Hamd, so if the slave of Allaah mentions al-Hamd from his own self without any pushing factor to do so, nor for a new blessing (which Allaah has given him) then his reward is increased.


8- From their virtues is: that they are a protection from the Hell-Fire for the one who says them and they will come as a savior on the Day of Judgement for the one who says them and they will precede him.

Al-Hakim collected in ‘al-Mustadrak’ and Nisa’ee in ‘Amal al-Yawm wa Layla’ and others from Abu Hurairah Radi Allaahu anhu who said that Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Take your protection.’

We said: ‘O Messenger of Allaah against an enemy that has arrived?’

He said:

‘No, but your protection from the Hell-Fire, 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) since indeed they will come on the Day of Judgement as saviours and preceding good actions and they are the lasting good deeds of the righteous.’

Al-Hakim said: ‘This hadeeth is Saheeh upon conditions of Muslim and they did not collect it. Dhahabi agreed with al-Hakim. And it was authenticated by the ‘allaama al-Albaani -Rahimullaah.’[2]

This hadeeth includes an addition to the Ahadeeth which have preceded which is describing these statements that they are the lasting good deeds.

Allaah Ta’ala said:

وَالْبَاقِيَاتُ الصَّالِحَاتُ خَيْرٌ عِندَ رَبِّكَ ثَوَابًا وَخَيْرٌ أَمَلًا

<< But the enduring good deeds are better to your Lord for reward and better for [one’s] hope. >> [18:46]

The lasting good deeds are those deeds due to which their reward remains, and is continuous, and this is the best at what a slave of Allaah can expect and hope for and expect the best reward.


9 – And from its benefits is: that they make a curve around the ‘Arsh of ar-Rahman and they have a buzzing sound like the buzzing of the bee, by which they mention /remember the one who said them.

In the ‘Musnad’ of Imam Ahmad and Sunnan Ibn Majah and ‘al-Mustadrak’ by al-Hakim from Nu’man bin Basheer Radi Allaahu anhu who said: the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Indeed what you remember/mention from the magnificence of Allaah is saying Subhana Allaah, Allaahu Akbar, la illaah ila Allaah and Alhamdulillaah, it curves around the ‘Arsh, they have a buzzing sound like the buzz of the bee, which (mention/remember) its (companion/the one) who says it. Does not one of you want that, or wish that someone still remembers you by it.’

Al-Busseeri said in: ‘Zawaid Sunnan Ibn Majah: ‘Its Isnaad is Saheeh, its narrators of trustworthy, and it was authenticated by al-Hakim.[3]

Therefore, the benefit of this hadeeth is this great virtue, which is that these four statements curve around the  ‘Arsh, i.e. that they go around it, they have a buzzing sound like the buzz of the bee, i.e. a sound which is similar to the sound of the bee and in doing so it remembers the person who said them, and those words are the greatest encouragement for Dhikr with these statements, this is why the Messenger sallAllaahu alayhi wa sallam said in this hadeeth: ‘Does not one of you want that, or wish that someone still remembers you by it.’


10 – From their excellence: that the Prophet sallAllaahu alayhi wa sallam mentioned that they are heavy on the scales.

Nisa’ee narrated in ‘Amal al-Yawm wa Layla’ and Ibn Hibban in his book called ‘Saheeh’ and al-Haakim and other than them from Abu Salma Radi Allaahu anhu who said: I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

Bakhin Bakhin – and pointed with his five fingers – how heavy they are on the scale: ‘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) and a righteous son that dies and his father is a Muslim and he benefits by him.’

Al-Haakim authenticated it and Dhahabi agreed[4] and the hadeeth has a support from the hadeeth of Thawbaan Radi Allaahu anhu, and al-Bazzar collected it in his ‘Musnad’ and said its Isnaad was Hasan. [5]

And his saying in the hadeeth: ‘Bakhin Bakhin’ this is a word, which is said when, being amazed by something and explaining its excellence.


11- From the excellence of these words is that for the slave of Allaah they are Sadaqah (giving charity) when he says each one of them.

It is collected by Muslim in his ‘Saheeh’ from Abu Dharr Radi Allaahu anhu: Some of the companions of the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘O Messenger of Allaah, the affluent have made off with the rewards, they pray as we pray they fast as we fast, and they give away in charity the extra of their wealth.’

He sallAllaahu alayhi wa sallam said:

‘Has not Allah made things for you to give away in charity?

Every Tasbihah (saying: Subhana Allaah) is a charity, every Takbirah (saying: Allaahu Akbar) is a charity, every Tahmidah (saying: al-Hamdu lillaah) is a charity, and every Tahlilah (saying: la illaah ila Allaah) is a charity, to enjoin a good action is a charity, to forbid an evil action is a charity, and in having relations with your wife is a charity.’

They said: ‘O Messenger of Allah, when one of us fulfils his desire (with his wife) will he have some reward for that?’

He sallAllaahu alayhi wa sallam said:

‘Do you not think that if he were to act upon it unlawfully he would be sinning? Likewise, if he has acted upon it lawfully he will have a reward.’[6]

The poor people thought that there was no Sadaqah except by giving money, and they were incapable of doing that, so the Prophet sallAllaahu alayhi wa sallam informed them that all types of good actions and being good is Sadaqah, and the Prophet sallAllaahu alayhi wa sallam mentioned that at the head of good actions are these four statements ‘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).


12 – From the excellence of these statements is that the Prophet sallAllaahu alayhi wa sallam made these statements in place of the Noble Qur’aan for the one who truly cannot read it.

It is narrated by Abu Dawood, Nisa’aee, Daraqutni and other than them from Ibn Abee Awfa Radi Allaahu anhu who said: ‘A man came to the Prophet sallAllaahu alayhi wa sallam and said: ‘O Messenger of Allaah indeed I cannot learn the Qur’aan, so teach me something that will give me a reward.’ He sallAllaahu alayhi wa sallam said:

‘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, There is no capability nor is there any power except with Allaah.’ (Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar wa La hawla wa la quwwata illa billaa.)

Then the Bedouin said: ‘like this – and he closed his hand – and said: 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.’

Then the Bedouin took them [this supplication] and closed the palm of his hand. The Prophet sallAllaahu alayhi wa sallam said:

‘As for this person then he has filled his two hands with goodness.’[7]

The Muhaddith Abu Tayyib al-Atheem ‘Abbadi said in his comments on Sunnan Daraqutni its Isnad is Saheeh and Albaani -Rahimullaah- said its Sanad is Hasan.[8]

These are some of the virtues mentioned in the Prophetic Sunnah regarding these four statements.  There are specific virtues for every one of these statements. Whoever reflects upon these preceding virtues finds that they are very great, and show the great status of these statements and their lofty status and their many benefits and their advantages upon the believer, the slave of Allaah.

Perhaps the secret to this great excellence – and Allaah knows best – is what has been mentioned by some of the people of knowledge, which is that the Names of Allaah –Tabaraka wa Ta’ala – are all incorporated in these four statements.

As for what is embodied in ‘Subhana Allaah’ is the Name of Allaah which show purity like al-Qudoos (The Holy) and as-Salaam (The Source of Peace).

As for ‘Alhamdulillaah’ then it is comprises and affirms the different types of perfection for Allaah –Tabaraka – in His Names and His Attributes.

As for ‘Allaahu Akbar’ then it contains the Magnificence of Allaah and regarding Him as Great, and that none can enumerate praise upon Him, so whoever this possesses, then, He is the One Who is worthy of worship, which means that there is none worthy of worship except Him.

I swear by Allaah, look how great these statements are, and how magnificent their matter is, and how great is the result of the good for them.

We ask Allaah that He gives us the capability to observe these statements and to be continuous upon them, and makes us from its people, those whose tongues are moist with remembering them, indeed Allaah is The Protector of that and He is The Capable One.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr  p.161-166]


[1] Al-Musnad, al-Mustadrak and ‘Allaama Albaani said in Saheeh al-Jamia’ No.1718 it is Saheeh.

[2] Al-Mustadrak, Sunnan al-Kubra & Saheeh al-Jamia’ No. 3214

[3] Al-Musnad, Sunnan Ibn Majah & al-Mustadrak

[4] Sunnan al-Kubra, Saheeh Ibn Hibban & Al-Mustadrak

[5] Kashf al-Astaar ‘an Zawaid al-Bazzar

[6] Saheeh Muslim

[7] Sunnan Abu Dawood, Sunnan Nisa’ee & Sunnan Daraqutni

[8] Saheeh Abu Dawood

Related Link:

https://abdurrahman.org/dhikr/

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

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

Chapter Seven

Kissing the Black Stone and Touching theYemeni Corner [1]

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

وَلۡيَطَّوَّفُواْ بِٱلۡبَيۡتِ ٱلۡعَتِيقِ

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

[Hajj: 29]

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

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

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

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

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

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

Narrated by Bukhari and  Muslim.

Ibn Jareer at-Tabaree -Rahimullaah- said:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

وَٱتَّخِذُواْ مِن مَّقَامِ إِبۡرَٰهِ‍ۧمَ مُصَلّٗىۖ

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

[al-Baqarah : 125]

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

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

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

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


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

 

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Fath al-Bari

[5] Fath al-Bari

[6] Tahdheeb al-Kamal by al-Mizzi

[7] Saheeh al-Bukharee  and Saheeh Muslim

[8] Al-Fatawa

[9] Al-Fatawa by Ibn Taymeeyah

[10] Al-Fatawa

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

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

Chapter Six

Tawwaf of the House of Allaah al-Haraam

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

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

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

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

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

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

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

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

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

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

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

[al-Hajj: 27-29]

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

وَعَهِدۡنَآ إِلَىٰٓ إِبۡرَٰهِ‍ۧمَ وَإِسۡمَٰعِيلَ أَن طَهِّرَا بَيۡتِيَ لِلطَّآئِفِينَ وَٱلۡعَٰكِفِينَ وَٱلرُّكَّعِ ٱلسُّجُودِ

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

In addition, He says:

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

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

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

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

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

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

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

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

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

Also in the narration of Muslim :

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

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

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

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

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

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

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

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

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

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

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

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


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

[2] Saheeh al-Bukharee  and Saheeh Muslim

[3] Saheeh Muslim

[4] Saheeh al-Bukharee  and Saheeh Muslim

[5] Saheeh al-Bukharee  and Saheeh Muslim

[6] Saheeh Muslim

[7] Sunan Abee Dawood

[8] Al-Majmoo’Sharh al-Muhadhab

[9] Al-Fatawa

[10] Al-Fatawa