To Those Who Perform Multiple Umrahs in One Journey Shaykh Abdurrazzaq al-Badr [Video|Ar-En Subtitles] https://youtu.be/40fnJJgrRBg
Aishah, رَضِيَ اللَّهُ عَنْهَا , as mentioned earlier, initially entered ihram for ‘Umrah like the other wives of the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ intending tamattu’. However, during the journey she began menstruating, so the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her to perform ghusl and enter ihram for Hajj. Thus, she became a qarin, because the ‘Umrah she had intended from Dhu al-Hulayfah was incorporated into her Hajj. After completing Hajj, she asked the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ to perform a separate, independent ‘Umrah like the other wives, because her ‘Umrah had been included within her Hajj. So the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her to go with her brother to al-Tan’im—the nearest point outside the Haram—to enter ihram for ‘Umrah from there.
This is because when ‘Aishah requested ‘Umrah, the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ instructed her brother ‘Abd al-Rahman to take her out to the area outside the sacred boundary so she could enter ihram from there. Here we should note an important point: her brother ‘Abd al-Rahman accompanied her—going with her, helping her with tawaf and sa’y, and then returning with her to the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ, yet he himself did not enter ihram. Despite their strong eagerness for good, the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), did not say, when they heard of this, “This is an opportunity to perform another ‘Umrah after Hajj,” as is seen today with many people who repeat ‘Umrah. This was not something the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), used to do.
This situation makes the matter clear to us: the Companions, رَضِيَ اللَّهُ عَنْهُمْ (may Allah be pleased with them), were more eager for good than us. When ‘Aishah went, after requesting permission from the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ and being instructed by him, her brother ‘Abd al-Rahman accompanied her but did not enter ihram. He did not say, “Since I am going anyway, I will perform an ‘Umrah.” Likewise, the Companions did not say, “Since we are waiting, let us also perform ‘Umrah.” None of them did that—neither for themselves nor on behalf of their parents or relatives, as some people do today. So this repeated performance of ‘Umrah by some pilgrims—doing two, three, or four ‘Umrahs after Hajj, and even trimming the hair in stages for each ‘Umrah—has no basis. It is even reported—though its authenticity is uncertain—that someone shaved half his head for one ‘Umrah and the other half for another.
Hajj contains many strange and unusual practices that arise from ignorance and acting without proper understanding. I recall that during the time of the Shaykh (Ibn Baz), رَحِمَهُ اللَّهُ (may Allah have mercy on him), I went to him once and some of the scholars said to me to mention to him the pilgrim that came asking you. I was in the miqat in Madinah and a pilgrim came and said, “I am naturally bald, and I also usually shave my beard.” He said: “When I reached al-Marwah and finished my ‘Umrah, I had no hair on my head. Then I met a man who told me: how will you exit ihram now since you have no hair? He said: shave your mustache.” So he said: “I went to a barber, shaved my mustache, and exited ihram with that.” Some of the scholars told me to mention it to Shaykh Ibn Baz, so I did, and he showed signs of pain and anger. That anger was due to the boldness of some people in giving fatwa to pilgrims without knowledge.
There is a hadith from the Prophet صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : مَنْ أُرْشِدَ إِلَى غَيْرِ رُشْدٍ فَإِنَّمَا إِثْمُهُ عَلَى مَنْ أَرْشَدَهُ (Whoever directs to misguidance, then its sin is upon the one who directed to it.) So the one who says, “Do such-and-such,” bears the sin, because he has spoken about Allah without knowledge. Some people, سُبْحَانَ اللَّهِ (Subhanallah), in such situations are driven by emotion and give answers based on emotion, saying “there is no problem.” Before showing compassion to others, one should have compassion for yourself. Before showing mercy, have mercy on yourself—do not speak about Allah without knowledge. Fatwa is not based on emotion, but on knowledge and clear insight. If one has knowledge, he may give a ruling; otherwise, he should refer to those who have knowledge.
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Important notices for the visitor of the grave of the Prophet ﷺ Shaykh Abdurrazzaq al-Badr [Video|Ar-En Subtitles] https://youtu.be/ZJp6AFAGrWU [38 minutes]
Explanation of The book “Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah“ by Shaykh Abdul-Aziz bin Abdullah bin Baz rahimahullah
All praise is due to Allah, Lord of all that exists. May Allah send blessings and peace upon our prophet Muhammad and upon his family and all his companions. (اللهم اغفر لنا ولشيخنا ولجميع المسلمين) O Allah, forgive us, our Shaykh, and all of the Muslims. His Eminence the scholar Imam ‘Abd al-‘Aziz ibn ‘Abd Allah ibn Baz, may Allah have mercy on him, says in his book: Clarification and explanation of many issues related to Hajj, Umrah, and visitation in light of the Qur’an and the Sunnah. He, may Allah have mercy upon him, said:
Text from Ibn Baz (rahimahullah) Book:
Important notices for the visitor of the grave of the Prophet (sallallaahu alaihi wasallam). It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it, because this was not transmitted from the righteous Salaf. Rather, it is a condemned innovation.
And it is not permissible for anyone to ask the Messenger of Allah (sallallaahu alaihi wasallam) to fulfill a need, relieve a hardship, cure a sick person, or anything similar, because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. The religion of Islam is built upon two foundations: The first: that none is worshipped except Allah alone. The second: that Allah is not worshipped except in the way legislated by Allah and His Messenger (sallallaahu alaihi wasallam). And this is the meaning of the testimony: ‘There is no god worthy of worship except Allah, and Muhammad is the Messenger of Allah.’
Likewise, it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) for intercession, because intercession belongs entirely to Allah, and it should only be sought from Him, as Allah says: (قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا) Say: To Allah belongs all intercession. al-Zumar:44. So one should say: (اللهم شفع في نبيك) ‘O Allah, allow Your Prophet to intercede for me.’ (اللهم شفع في ملائكتك وعبادك المؤمنين) ‘O Allah, allow Your angels and believing servants to intercede for me.’ (اللهم شفع في أفراطي) ‘O Allah, allow my deceased children to intercede for me,’ and similar supplications.
As for the dead, nothing should be requested from them – neither intercession nor anything else – whether they are prophets or not prophets. This is because such a practice was never legislated, and because the deceased person’s deeds have ceased except for what the Legislator has specifically excluded. As it states in Sahih Muslim, from Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah (sallallaahu alaihi wasallam) said: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him.
Seeking intercession from the Prophet (sallallaahu alaihi wasallam) was only permissible during his lifetime and on the Day of Resurrection because he is able to do so then. He can go forward and ask his Lord on behalf of the one requesting. As for in this worldly life, then it is known, this is not exclusive to him; rather, it applies generally to him and others. It is permissible for a Muslim to say to his brother: (اشفع لي إلى ربي في كذا وكذا) ‘Intercede for me with your Lord regarding such-and-such,’ meaning: (ادع الله لي) ‘Supplicate to Allah for me.’ And it is permissible for the other person to do so if the matter being requested is something Allah has allowed. But on the Day of Resurrection, no one will intercede except after Allah grants permission, as Allah says: (مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ) Who is it that can intercede with Him except by His permission? al-Baqarah:255.
As for the state after death, it is a specific state. It cannot be compared to a person’s state before death nor to his state after resurrection and rising from the grave, because the deeds of the dead have ceased and they are held by what they earned, except for what the legislator has excluded. Seeking intercession from the dead is not among those exceptions legislated by the legislator, so it is not permissible to include it among them.
There is no doubt that the Prophet (sallallaahu alaihi wasallam) after his death is alive in the life of the barzakh, more complete than the life of the martyrs, but it is not like his life before death nor like his life on the Day of Resurrection. Rather, it is a life whose reality and nature are known only to Allah. That is why the noble hadith previously mentioned says: (مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ) No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutation. This indicates that he (sallallaahu alaihi wasallam) died, and that his soul departed from his body, but it is returned to him when greetings of peace are sent upon him. The texts from the Qur’an and Sunnah proving his death (sallallaahu alaihi wasallam) are well known, and this matter is agreed upon among the scholars.
However, this does not negate his life in the barzakh, just as the death of the martyrs does not negate the life of the barzakh mentioned in Allah’s statement: (وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ) Do not think those who were killed in the way of Allah are dead. Rather, they are alive with their Lord, being provided for. Ale Imran:169. We have spoken at length on this issue because of the need to do so, due to the large number of people who fall into confusion in this matter and call others to shirk and the worship of the dead besides Allah. So we ask Allah for safety for ourselves and all Muslims from everything that opposes His legislation. And Allah knows best.
Explanation from Shaykh Abdurrazzaq al-Badr:
All praise is due to Allah, Lord of all that exists. I bear witness that there is no god worthy of worship except Allah alone with no partner, and I bear witness that Muhammad is His servant and Messenger. May Allah’s peace and blessings be upon him, his family, and all his companions. (اللهم علمنا ما ينفعنا وانفعنا بما علمتنا وزدنا علما وأصلح لنا إلهنا شأننا ولا تكلنا إلى أنفسنا طرفة عين) O Allah, teach us what benefits us, benefit us through what You have taught us, increase us in knowledge, and rectify for us all of our affairs. Do not leave us to ourselves even for the blink of an eye.
Previously, the author – may Allah have mercy on him – explained the proper Islamic manner of visiting the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, Abu Bakr and Umar – may Allah be pleased with them. It was mentioned that Ibn Umar – may Allah be pleased with them – when visiting the grave of the Prophet (sallallaahu alaihi wasallam) and the graves of his two companions, would say: (السلام عليك يا رسول الله، السلام عليك يا أبا بكر، السلام عليك يا أبتاه) ‘Peace be upon you, O Messenger of Allah. Peace be upon you, O Abu Bakr. Peace be upon you, O my father,’ then he would leave.
Likewise, the scholars, following the example of the Companions – may Allah be pleased with them – and acting upon the narrations from the Prophet (sallallaahu alaihi wasallam) regarding what is legislated when visiting graves, do only what has been authentically reported. They do not do anything except what is transmitted from the noble Prophet (sallallaahu alaihi wasallam) and from the noble Companions, and they avoid anything else that people later invented and continue to invent. Since many mistakes and various errors occur among people, common folk, and the ignorant in this matter, the shaykh – may Allah have mercy on him – intended here to clarify some actions that should not be done, warning against these errors and protecting the Muslims in their religion, aqidah, and tawhid.
He, may Allah have mercy upon him, said: It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it… These three actions – wiping, kissing, and performing tawaf – are only legislated for the Sacred House of Allah. There is no performing tawaf except around the Ancient House, as Allah says: (وَلْيَطَّوَّفُوا بِالْبَيْتِ الْعَتِيقِ) And let them perform tawaf around the Ancient House. al-Hajj:29. Touching and wiping were only legislated for the Black Stone, for the one unable to kiss it, and for the Yemeni Corner. Kissing was only legislated specifically for the Black Stone. Therefore, no place is kissed – not a wall, a pillar, or anything else – and nothing is wiped except what the evidence has established.
If someone asks: “Why do we kiss the Black Stone and wipe the Yemeni Corner?” The answer is: in following the Prophet (sallallaahu alaihi wasallam) and acting upon what has been reported from him. Umar ibn al-Khattab – may Allah be pleased with him – the caliph, the Leader of the Believers, kissed the Black Stone and then said aloud so that those around him could hear: (أما إني أعلم أنك حجر لا تضر ولا تنفع، ولولا أني رأيت رسول الله صلى الله عليه وسلم يقبلك ما قبلتك) “I know that you are only a stone. You neither harm nor benefit. Had I not seen the Messenger of Allah (sallallaahu alaihi wasallam) kissing you, I would not have kissed you.”
On another occasion, while Umar – may Allah be pleased with him – was performing tawaf with Ya’la ibn Umayyah – may Allah be pleased with him – after passing the Black Stone, Ya’la took Umar’s hand intending to wipe the corner of the hijr after the Black Stone. Umar asked him: “What are you trying to do?” He replied: “To wipe it.” Umar asked: “Did you see the Messenger of Allah (sallallaahu alaihi wasallam) wipe this corner?” He said: “No.” Umar then said: “Then continue on.” This corner was part of the Ka’bah itself, yet Umar – may Allah be pleased with him – did not approve of wiping it because it was not reported that the Prophet (sallallaahu alaihi wasallam) had wiped it. And our religion is a religion of following. Our religion is: Allah said, and His Messenger (sallallaahu alaihi wasallam) said.
For this reason, there is no place anywhere in the world that is legislated to be kissed except the Black Stone, and no place that is legislated to be wiped except the Black Stone and the Yemeni Corner. Even the other sides of the Ka’bah are not wiped, nor is the Station of Ibrahim wiped – let alone the entrances of the Haram, its doors, pillars, or anything else. None of these things are wiped or kissed. As for performing tawaf, it is only performed around the Sacred House, whoever kisses any place whatsoever – whether a grave, shrine, wall, or similar object – or wipes it or performs tawaf around it, then all of this is not from the religion of Allah, nor from His legislation, nor from His revelation, nor from what He sent down. Rather, it is from the inspiration of Shaytan. It is not from the legislation of Allah nor from His religion. So the author warns about this, saying: It is not permissible for anyone to wipe the chamber, kiss it, or perform tawaf around it, because this was not transmitted from the righteous Salaf. Rather, it is a condemned innovation.
And it is not permissible for anyone to ask the Messenger of Allah (sallallaahu alaihi wasallam) to fulfill a need, relieve distress, cure a sick person, or anything similar, because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. Because what is shirk? Shirk is directing the rights of Allah to other than Allah or to equate others with Allah in His exclusive rights. Supplication is one of Allah’s exclusive rights over His servants. Allah said: (وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ) And your Lord says: Call upon Me; I will respond to you. Ghafir:60. (وَإِذَا سَأَلَكَ عِبَادِي عَنِّي فَإِنِّي قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ الدَّاعِ إِذَا دَعَانِ) And when My servants ask you concerning Me, indeed I am near. I respond to the call of the supplicant when he calls upon Me. al-Baqarah:186. (إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ) Indeed, my Lord is the Hearer of supplication. Ibrahim:39.
Supplication is Allah’s right alone. None is called upon except Allah. The Prophet (sallallaahu alaihi wasallam) said: (إِذَا سَأَلْتَ فَاسْأَلِ اللَّهَ، وَإِذَا اسْتَعَنْتَ فَاسْتَعِنْ بِاللَّهِ) If you ask, ask Allah. If you seek help, seek help from Allah. So none is asked except Allah. None is called upon except Allah. None removes distress except Allah. None rescues from hardship except Allah. (أَمَّن يُجِيبُ الْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ السُّوءَ وَيَجْعَلُكُمْ خُلَفَاءَ الْأَرْضِ ۗ أَإِلَٰهٌ مَّعَ اللَّهِ ۚ قَلِيلًا مَّا تَذَكَّرُونَ) Who responds to the distressed one when he calls upon Him, removes evil, and makes you inheritors of the earth? Is there any god besides Allah? Little do you remember. al-Naml:62.
Where is a person’s reflection? Where is his intellect if he directs his requests and needs to other than his Lord, Master, and Protector? So it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) to fulfill a need, relieve distress, heal a sick person, or anything similar. It is not lawful for anyone to come to his grave and say: (يا رسول الله أسألك أن تشفي مريضي) “O Messenger of Allah, I ask you to heal my sick relative,” (أو أن تشفيني) or “heal me,” (أو أن تفرج همي) or “relieve my worries,” (أو تنفس كربي) or “remove my distress,” (أو أن تقضي ديني) or “pay off my debt,” or anything similar. None is asked except the Lord of all that exists.
Whenever a sick person was brought to the Prophet (sallallaahu alaihi wasallam) he would supplicate for the sick person saying: (اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا) O Allah, Lord of mankind, remover of harm, heal, for You are the Healer. There is no healing except Your healing – a healing that leaves behind no sickness. Whoever memorizes this supplication and understands its meaning – would it make sense intellectually or religiously for him to then address the Prophet (sallallaahu alaihi wasallam) saying: “I ask you to heal me”? Would it make sense intellectually or religiously when the Prophet (sallallaahu alaihi wasallam) himself said: (اللَّهُمَّ رَبَّ النَّاسِ مُذْهِبَ الْبَاسِ اشْفِ أَنْتَ الشَّافِي لَا شَافِيَ إِلَّا أَنْتَ شِفَاءً لَا يُغَادِرُ سَقَمًا) O Allah, Lord of mankind, remover of harm, heal, for You are the Healer. There is no healing except Your healing – a healing that leaves behind no sickness. The Khalil of the Most Merciful, Ibrahim, Allah said about him: (وَإِذَا مَرِضْتُ فَهُوَ يَشْفِينِ) And when I become ill, it is He who heals me. al-Shu’ara:80.
The Healer is Allah, and “The Healer” is among His Names because there is no healing except His healing, because healing is in His Hand. So neither relief from distress, nor healing of the sick, nor rescue of the afflicted, nor anything else should be sought except from Allah alone. He said: because all of that is only to be requested from Allah. Asking such things from the dead is shirk and worship of other than Him. The religion of Islam is built upon two foundations: The first: that none is worshipped except Allah alone. The second: that Allah is not worshipped except in the way legislated by Allah and His Messenger (sallallaahu alaihi wasallam). And this is the meaning of the testimony: ‘There is no god worthy of worship except Allah, and Muhammad is the Messenger of Allah.’
The testimony ‘There is no god worthy of worship except Allah’ is tawhid and sincerity in worshipping Allah alone. The testimony ‘Muhammad is the Messenger of Allah’ means obedience to and following him. (وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ) And We did not send any messenger except to be obeyed by Allah’s permission. al-Nisa:64. Thus, fulfilling the testimony that Muhammad is the Messenger of Allah is achieved through following him, and fulfilling the testimony that there is no god worthy of worship except Allah is achieved through tawhid and sincere worship of religion to Allah. So the religion of Allah is founded upon these two principles. No deed is accepted from any person unless it is done with sincerity for Allah, the One worshipped, and in following the Messenger (sallallaahu alaihi wasallam).
Likewise, it is not permissible for anyone to ask the Messenger (sallallaahu alaihi wasallam) for intercession… Pay attention to this issue, for many people make mistakes concerning it. It is not permissible for a visitor to stand before the grave and say: (يا رسول الله اشفع لي عند الله) ‘O Messenger of Allah, intercede for me before Allah.’ If you want him to intercede for you before Allah, then ask Allah for that. Say in your supplication: (اللهم شفع في نبيك) ‘O Allah, allow Your Prophet (sallallaahu alaihi wasallam) to intercede for me.’ Call upon Allah alone; because intercession belongs entirely to Allah, and it should only be sought from Him, as Allah says: (قُل لِّلَّهِ الشَّفَاعَةُ جَمِيعًا) Say: To Allah belongs all intercession. al-Zumar:44.
So one should say: (اللهم شفع في نبيك… اللهم اجعلني ممن يشفع فيهم نبيك) ‘O Allah, allow Your Prophet to intercede for me… O Allah, make me among the people who receive his intercession.’ We ask Allah to make us all among those who receive the intercession of the noble Messenger (sallallaahu alaihi wasallam). We ask Allah to make us among the people of his intercession… (اللهم شفع في ملائكتك وعبادك المؤمنين. اللهم شفع في أفراطي) ‘O Allah, allow Your angels and believing servants to intercede for me. O Allah, allow my deceased children to intercede for me,’ and similar supplications.
Young children who die before reaching maturity may intercede for their parents. But should a parent go to the grave of such a child and say: (يا بني اشفع لي عند الله) ‘O my son, intercede for me before Allah’? No. If you want that child to intercede for you, then say: (اللهم شفع في أفراطي) ‘O Allah, make my children intercessors for me.’ Ask Allah, ask the Lord of all that exists.
As for the dead, nothing should be requested from them – neither intercession nor anything else – whether they are prophets or not prophets. This is because such a practice was never legislated… Worship is based upon divine legislation and requires evidence proving that such an act is permissible and prescribed. There is nothing in the Book of Allah nor in the Sunnah of His Prophet (sallallaahu alaihi wasallam) indicating the permissibility of asking the dead for anything. and because the deceased person’s deeds have ceased except for what the Legislator has specifically excluded… (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ…) When the son of Adam dies, his deeds come to an end… and then the Prophet (sallallaahu alaihi wasallam) mentioned the exceptions – and supplication for oneself or others was not among those exceptions.
As it states in Sahih Muslim, from Abu Hurayrah, may Allah be pleased with him, the Messenger of Allah (sallallaahu alaihi wasallam) said: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him. except for what the legislator has excluded… When the son of Adam dies, his deeds come to an end… from his actions is supplicating for his brother and supplication for oneself or others. These are from his actions, but they come to an end at death. Seeking intercession from the dead is not among those exceptions legislated by the legislator, so it is not permissible to include it among them.
Seeking intercession from the Prophet (sallallaahu alaihi wasallam) was only permissible during his lifetime and on the Day of Resurrection because he is able to do so then… because he is able to do so then. He can go forward and ask his Lord on behalf of the one requesting. As for in this worldly life, then it is known… the Companions would often come to him asking for supplication, and he would supplicate for them. this is not exclusive to him; rather, it applies generally to him and others. It is permissible for a Muslim to say to his brother: (اشفع لي إلى ربي في كذا وكذا) ‘Intercede for me with your Lord regarding such-and-such,’ meaning: (ادع الله لي) ‘Supplicate to Allah for me.’ And it is permissible for the other person to do so if the matter being requested is something Allah has allowed.
One may say: (اللهم إني أسألك لأخي أن تفرج كربته، أن تيسر أمره، أن تعينه، أن تقضي دينه) ‘O Allah, I ask You for my brother to relieve his distress, ease his affairs, help him, settle his debts.’ A person supplicates to Allah for his brother if what is being requested is something Allah has permitted to be asked for. But if the person is asking for something unlawful, then one should not supplicate for that; rather, one should supplicate for their guidance, righteousness, and success – supplicate for what will truly benefit them.
But on the Day of Resurrection, no one will intercede except after Allah grants permission, as Allah says: (مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ) Who is it that can intercede with Him except by His permission? al-Baqarah:255. So now we have finished discussing the worldly state and the state of the Hereafter. As for the state after death, it is a specific state… different from both worldly life and the life after resurrection. It cannot be compared to a person’s state before death nor to his state after resurrection and rising from the grave, because the deeds of the dead have ceased and they are held by what they earned, except for what the legislator has excluded. This refers to the previously mentioned hadith: (إِذَا مَاتَ ابْنُ آدَمَ انْقَطَعَ عَمَلُهُ إِلَّا مِنْ ثَلَاثٍ: صَدَقَةٍ جَارِيَةٍ، أَوْ عِلْمٍ يُنْتَفَعُ بِهِ، أَوْ وَلَدٍ صَالِحٍ يَدْعُو لَهُ) When the son of Adam dies, his deeds come to an end except for three: ongoing charity, beneficial knowledge, or a righteous child who supplicates for him.
It is also reported in Sahih al-Bukhari that the Prophet (sallallaahu alaihi wasallam) said to the Mother of the Believers, Aishah, may Allah be pleased with her: (إِنْ كَانَ ذَاكَ وَأَنَا حَيٌّ فَاسْتَغْفَرْتُ لَكِ) If that were to happen while I am still alive, I would seek forgiveness for you. The meaning understood from this is that after his death, he would no longer seek forgiveness for anyone. The Prophet (sallallaahu alaihi wasallam) himself clarified this, as mentioned in Sahih al-Bukhari: If that were to happen while I am alive, I would seek forgiveness for you. This indicates that after his death, he would not seek forgiveness for anyone.
However, if you want in this time to attain the Prophet’s supplication for your forgiveness, then act according to his Sunnah. For example, he said three times: (اللَّهُمَّ اغْفِرْ لِلْمُحَلِّقِينَ) O Allah, forgive those who shave their heads… referring to those performing hajj or ‘umrah. So if you shave your head after hajj or ‘umrah, you receive three supplications from him (sallallaahu alaihi wasallam) asking forgiveness for you. Likewise, he said: (رَحِمَ اللَّهُ امْرَأً صَلَّى قَبْلَ الْعَصْرِ أَرْبَعًا) May Allah have mercy on the one who prays four rak’ahs before ‘Asr. Thus he supplicated for mercy for such a person. Therefore, if you truly care, then hold firmly to his Sunnah so that you may attain his supplications. But for a person to oppose his religion and bring innovations with no evidence, then claim that he wants a share of the Prophet’s intercession or supplication for forgiveness – such matters are only attained through following him, adhering to his Sunnah, and holding fast to his guidance (sallallaahu alaihi wasallam).
This is what many narrations indicate: the Prophet (sallallaahu alaihi wasallam) made supplications for forgiveness, mercy, radiance, and goodness for those who perform certain acts. For example: (نَضَّرَ اللَّهُ امْرَأً سَمِعَ مَقَالَتِي) May Allah brighten the face of a person who hears my statement… and many other narrations like this occur in the Sunnah. So whoever wishes to be among the recipients of the Prophet’s supplications should hold firmly to his guidance (sallallaahu alaihi wasallam).
This indicates that he (sallallaahu alaihi wasallam) died…except that Allah returns my soul to me. And Allah says: (إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ) Indeed, you will die, and indeed they will die. al-Zumar:30. (وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ ۚ أَفَإِن مَّاتَ أَوْ قُتِلَ انقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ) Muhammad is no more than a messenger; messengers have passed away before him. So if he dies or is killed, will you turn back on your heels? Ale Imran:144.
So in terms of worldly life, the Prophet (sallallaahu alaihi wasallam) did indeed pass away. When he died, some of the Companions became uncertain and hesitant: had he truly died or not? Then Abu Bakr came, entered upon him, looked at him, kissed his forehead, and knew that he had passed away. Then he went out and spoke his tremendous words: (مَنْ كَانَ يَعْبُدُ مُحَمَّدًا فَإِنَّ مُحَمَّدًا قَدْ مَاتَ، وَمَنْ كَانَ يَعْبُدُ اللَّهَ فَإِنَّ اللَّهَ حَيٌّ لَا يَمُوتُ) ‘Whoever used to worship Muhammad, then Muhammad has died. But whoever worships Allah, then Allah is Ever-Living and never dies.’ (وَتَوَكَّلْ عَلَى الْحَيِّ الَّذِي لَا يَمُوتُ) And rely upon the Ever-Living who never dies. al-Furqan:58. (اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ) Allah! none has the right to be worshipped but He, Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists) al-Baqarah:255.
‘Whoever used to worship Muhammad, then Muhammad has died. But whoever worships Allah, then Allah is Ever-Living and never dies.’ The one truly deserving of worship is the Ever-Living and never dies. As for one who will die, or one who has already died, or an inanimate object that has no life at all – none of these deserve worship or should be worshipped. Worship belongs only to the One, the Ever-Living who never dies. No one besides Allah is to be worshipped, called upon, asked, or directed with any act of worship. All worship belongs exclusively to Him.
There is no doubt that the Prophet (sallallaahu alaihi wasallam) after his death is alive in the life of the barzakh more complete than the life of the martyrs, but it is not like his life before death nor like his life on the Day of Resurrection… For this reason, the scholars said that the soul has different kinds of connection to the body. In worldly life, it has one type of connection; in the barzakh, another; and on the Day of Resurrection, the soul’s connection to the body will be the most complete of all. Rather, it is a life whose reality and nature are known only to Allah… This is the life of the barzakh. So if someone asks: ‘If, in terms of worldly life, he is dead, yet in the grave he is alive in the life of the barzakh – then what is the nature of this life?’ The answer is: its knowledge belongs to Allah. The matters of the barzakh that have come to us through the revealed texts are accepted with complete submission, and we do not delve into their exact nature or their details.
Did not the Prophet (sallallaahu alaihi wasallam) say that when the deceased is buried and his family leaves him, two angels come to him and make him sit up? When you look at the grave in which a dead person is placed, does it appear spacious enough for someone to sit up? Yet we believe that he does sit up. If someone asks, ‘How?’ we say: this knowledge belongs to Allah. The Prophet (sallallaahu alaihi wasallam) – who does not speak from his own desires, but only from revelation – informed us of this, and we believe that our Lord is capable of all things. The states, characteristics, and realities of the barzakh are not to be measured according to worldly conditions and worldly concepts. Their true nature is known only to Allah. Rather, it is a life whose reality and nature are known only to Allah.
That is why the noble hadith previously mentioned says: (مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلَّا رَدَّ اللَّهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلَامَ) No one sends salutations upon me except that Allah returns my soul to me so that I may return his salutation. Even the exact nature of this is known only to Allah. But everything the Messenger (sallallaahu alaihi wasallam) informs us of is true, and we believe in it. This indicates that he (sallallaahu alaihi wasallam) died…except that Allah returns my soul to me. And Allah says: (إِنَّكَ مَيِّتٌ وَإِنَّهُم مَّيِّتُونَ) Indeed, you will die, and indeed they will die. al-Zumar:30. (أَفَإِن مَّاتَ أَوْ قُتِلَ) So if he dies or is killed…? Ale Imran:144. and that his soul departed from his body, but it is returned to him when greetings of peace are sent upon him. The texts from the Qur’an and Sunnah proving his death (sallallaahu alaihi wasallam) are well known, and this matter is agreed upon among the scholars.
However, this does not negate his life in the barzakh, just as the death of the martyrs does not negate the life in the barzakh mentioned in Allah’s statement: (وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِندَ رَبِّهِمْ يُرْزَقُونَ) Do not think those who were killed in the way of Allah are dead. Rather, they are alive with their Lord, being provided for. Ale Imran:169. We have spoken at length on this issue because of the need to do so…
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The Importance of Correctly Understanding “لا إله إلا الله”
If the understanding of the people are deviated from the correct meaning of (لا إله إلا الله), what kind of deviation do you think will happen to the religion of the people? Therefore, from the most emphasized obligations and from the most important of affairs, is that the Muslim has correct understanding of this tremendous statement (لا إله إلا الله). When an individual wants what will aid him in having correct understanding of لا إله إلا الله, I direct you to a way, which I believe has a tremendous benefit. I advise with it and I also advise it to be propagated, in specifically understanding لا إله إلا الله.
While we are speaking about the dangers of the shortcomings in understanding لا إله إلا الله and the incorrect understandings that exist in the books that the people have, I direct you to a beneficial way in understanding this statement, also this understanding will be remembered daily, by way of a narrated Sunnah from our Prophet.
A Prophetic Remembrance for Nourishing the Heart
I am not narrating a statement from myself nor a statement from a scholar. Rather I only narrate to you the statement of the Messenger of Allah, regarding something you do everyday. And it nourishes the correct understanding of لا إله إلا الله in the hearts. And its affair is amazing سبحان الله. And everything from the Sunnah is blessed. Whoever is blessed to preserve the narrated Sunnah from our Prophet and act upon it, there is an effect upon him, especially the narrated remembrances from our Prophet. All of you have memorized and act upon the authentic remembrance, that is said at the end of each prayer from the Hadith of Mughirah and Abdullah ibn Zubayr. That which is stated in this Hadith, and I request complete focus from everyone, because this is from the loftiest affairs the Muslim should take heed to, and most tremendous affairs the Muslim should take heed to.
The Three Tahlilat After Prayer
When you look at the Hadith, three Tahlilat (the utterance of لا إله إلا الله) are stated, that is legislated for you to say after each prayer.
لا إله إلا الله، وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير
لا إله إلا الله، ولا نعبد إلا إياه، له النعمة، وله الفضل، وله الثناء الحسن
لا إله إلا الله، مخلصين له الدين، ولو كره الكافرون
It is legislated for you to repeat these three Tahlilat daily after each prayer. This repetition is a nourishment for your heart, O Muslim, in understanding لا إله إلا الله and establishing its meaning. And this is what is intended by the legislated remembrances. It is not merely statements that are said. Rather it is a nourishment for the heart. So when you read these remembrances daily at the end of each prayer as legislated, and you are conscious, then you are renewing this Tawhid and this belief in لا إله إلا الله in your heart.
Breakdown of the First Tahlil: Negation, Affirmation, and Evidence
لا إله إلا الله، وحده لا شريك له، له الملك، وله الحمد، وهو على كل شيء قدير
لا إله إلا الله (There is no deity worthy of worship except Allah) – We said that this includes negation and affirmation, a general negation and a specific affirmation.
وحده لا شريك له (alone without any partner) – This is an emphasis of the negation and the affirmation that the statement لا إله إلا الله guides to. The statement: وحده (alone), emphasizes: إلا الله (except Allah). And the statement: لا شريك له (alone without any partner), emphasizes: لا إله (There is no deity worthy of worship). It is stated as an emphasis giving attention to the status of Tawhid and its lofty significance, emphasizing the negation and affirmation that the statement لا إله إلا الله guides to. لا إله إلا الله، وحده لا شريك له. You are emphasizing the meaning that is in لا إله إلا الله.
After that: له الملك، وله الحمد، وهو على كل شيء قدير (His is the dominion and His is the praise and He is Able to do all things.) – These are the evidences for Tawhid. You worship Allah and single Him out because His is the dominion alone! These are all evidences of Tawhid. Similar to this is: الله لا إله إلا هو… Allah! None has the right to be worshipped but He… This is Tawhid. الحي القيوم لا تأخذه سنة ولا نوم the Ever Living, the One Who sustains and protects all that exists. Neither slumber, nor sleep overtake Him… until the end of the verse, these are all evidences of Tawhid.
Breakdown of the Second Tahlilat:
Explanation and Sincerity
[2] لا إله إلا الله، ولا نعبد إلا إياه، (There is no deity worthy of worship except Allah and we worship none except Him…)
ولا نعبد إلا إياه، (and we worship none except Him…) This is an explanation. You read the statement of Tawhid then you follow it with the reality of its meaning. ولا نعبد إلا إياه، (and we worship none except Him…) is the meaning of لا إله إلا الله that we don’t worship none except Allah.
له النعمة، وله الفضل، وله الثناء الحسن (to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise…) These are the evidences of Tawhid.
Breakdown of the Third Tahlilat:
The last Tahlil that you say after it:
[3] لا إله إلا الله، مخلصين له الدين، ولو كره الكافرون There is no deity worthy of worship except Allah, being sincere to Him in religion, although the disbelievers dislike it.
In this it shows that لا إله إلا الله includes making the religion sincerely for Allah. As Allah the Most High said:
ألا لله الدين الخالص Surely the religion is for Allah only.﴾ al-Zumar:3 ﴿
وما أمروا إلا ليعبدوا الله مخلصين له الدين And they were commanded not, but that they should worship Allah, and worship none but Him Alone…﴾ al-Bayyinah:5 ﴿
فادعوه مخلصين له الدين so invoke Him making your worship pure for Him Alone…﴾ Ghafir:65﴿
And that which is pure is that which is unadulterated. This is how the religion should be, sincere, pure, nothing is intended from it except Allah.
The Comprehensive Explanation Derived from the Prophet
If it was said to one of us: What is the meaning of لا إله إلا الله ? Don’t go to any book. Take the explanation from this remembrance that you repeat, which your Prophet taught you, in nourishing this tremendous affair, which is from the most important of affairs.
So if it is said to you: What is the explanation of لا إله إلا الله , what is its meaning? From the compilation of these three Tahlilat, you are able to summarize the explanation of لا إله إلا الله. Listen to the explanation from these three statements and write it down. The meaning of لا إله إلا الله that we worship none except Him alone without any partner being sincere to Him in religion… Whose explanation is this? The Messenger! It is not the explanation of a scholar you believe that such and such is possible… This is the explanation of the Messenger who commanded you to repeat these Tahlilat, and to follow him in repeating this five times every day.
In this is a tremendous benefit in establishing this affair, and making it firm in the hearts of the slaves. So if it is said: What is the meaning of لا إله إلا الله ? Explain it with the statement of the Messenger that is in this Hadith. A second time, its explanation in light of these remembrances that are repeated every day: The meaning of لا إله إلا الله : that we worship none except Him. This is from the second Tahlil. alone without any partner This is from the first Tahlil. being sincere to Him in religion… This is from the third Tahlil.
From this day forth, every time you read these Tahlilat, you remember this, which I believe is beneficial and important for every Muslim. And if someone is trialed with some obscurities and it diverts his understanding, and he is he given another meaning of it, he says: The Messenger of Allah is sufficient for us from the statement of everyone else! If the river of Allah comes, then the river of Zayd and Amr is worthless. We are not in need of it. This is the statement of the Messenger.
Quranic Proofs and the Danger of Deviant Interpretations
There are plenty verses in the Qur’an that explain to you لا إله إلا الله with the same meaning. When you read:
واعبدوا الله ولا تشركوا به شيئا Worship Allah and join none with Him (in worship)…﴾ al-Nisa:36 ﴿
وقضى ربك ألا تعبدوا إلا إياه And your Lord has decreed that you worship none but Him…﴾ al-Isra:23 ﴿
وما أمروا إلا ليعبدوا الله مخلصين له الدين And they were commanded not, but that they should worship Allah, and worship none but Him Alone…﴾ al-Bayyinah:5 ﴿
إنني براء مما تعبدون إلا الذي فطرني فإنه سيهدين وجعلها كلمة باقية في عقبه Verily, I am innocent of what you worship Except Him who created me and verily, He will guide me. And he made it a Word lasting among his offspring.﴾ al-Zukhruf:26-28.
These are all statements that explain لا إله إلا الله. Therefore, the Imam, reviver and rectifier, Shaykh al-Islam Muhammad ibn Abdulwahhab, when he put together the chapters in the introduction of his book Kitab al-Tawhid, all of it is in emphasizing the correct understanding of Tawhid, he put together a chapter for the explanation for Tawhid and لا إله إلا الله. He didn’t come with anything from himself. Rather he brought verses that explain the meaning of لا إله إلا الله. And he brought Ahadith that explain the meaning of لا إله إلا الله. You read them and understand from them the meaning of Tawhid.
The Consequences of Incorrect Understanding
After today, if someone from them comes and says that لا إله إلا الله means: There is no one that is able to create except Allah. Or he explains the singling out of His worship to mean singling Him out in being the Creator. An individual mustn’t believe that this incorrect explanation is something insignificant. This is a loss! This is a loss of the religion of the people.
When one comes with the statement which the religion is built upon, and causes the lay people to understand it incorrectly, what kind of deviation for the lay people do you think will occur because of this? Therefore, you find that some of the lay people repeat لا إله إلا الله , and they perform actions that nullify it. But because they have an incorrect understanding of it, they don’t believe that these actions nullify لا إله إلا الله. Because they had an incorrect understanding of لا إله إلا الله. Therefore, this affair is considered from the greatest and most important of affairs, and from the greatest of advice regarding the religion of Allah.
Read the Qur’an from the beginning of the call of the messengers to their people. And to ‘Ad (people, We sent) their brother Hud… And to Thamud (people, We sent) their brother Saleh… And to Madyan (people, We sent) their brother Shu’ayb… They all said:
يا قوم اعبدوا الله ما لكم من إله غيره O my people! Worship Allah, you have no other Ilah (God) but Him…
This is the explanation of لا إله إلا الله. So the meaning of لا إله إلا الله is clear in the Book and the Sunnah and clear in the proofs. However, when these incorrect explanations exist, loss occurs.
Protection Against Misguidance
Also, I will mention to you something important. The people with deviated beliefs… There is a saying that everyone gives from what they have. So when their intellects are absorbed with an incorrect Aqidah, then they come with a legislated statement, like this statement: لا إله إلا الله the greatest statement, when they explain it, it will be an explanation in light of the Aqidah that is absorbed their hearts. And this is a place where this shortcoming is hidden regarding this affair. So praise Allah for well-being. This well-being is from the greatest of bounties. And from well-being is being safe from this misguidance and this falsehood
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There is an amazing story that Ibn Kathir mentions in the beginning of the Tafsir of Surah al-Ghafir. Perhaps you can refer back to it in his Tafsir. It is an amazing story in relation to the Leader of the Believers, Umar ibn al-Khattab. Ibn Kathir said: Ibn Abi Hatim narrates from Yazid al-Asam. There was a man from the people al-Sham who was strong, and he would visit Umar from time to time during his caliphate. After not seeing him for a long time, Umar inquired about him: “What happened to so-and-so? He hasn’t visited us in a long time.” They said: “O Leader of the Believers, he started drinking intoxicants and has become preoccupied with these type of affairs…”
So Umar called his scribe, and he said: “Write: From Umar ibn al-Khattab to so-and-so the son of so-and-so. Peace be upon you. Verily I praise Allah, the One Whom none has the right to worshipped but He, The Forgiver of sin, the Acceptor of repentance, the Severe in punishment, the Bestower (of favors), none has the right to be worshipped but He, to Him is the final return (غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ ذِي الطَّوْلِ لَا إِلَٰهَ إِلَّا هُوَ ۖ إِلَيْهِ الْمَصِيرُ).” [Ghafir: 3]
Afterwards, Umar said to his companions that were around him: “Supplicate to Allah for your brother that He turns his heart towards Him and that He accepts his repentance.” So the letter reached the man. Umar combined two affairs in the letter: Gentle advice and telling those around him to supplicate to Allah for him, that He turns his heart towards Him and that He accepts his repentance. So when Umar’s letter reached the man, he began to read it and he kept repeating it and he said: “The Forgiver of sin, the Acceptor of repentance, the Severe in punishment… (غَافِرِ الذَّنْبِ وَقَابِلِ التَّوْبِ شَدِيدِ الْعِقَابِ).” The man said: “He (Allah) warned me of His (severe) punishment and promised me that He will forgive me (if I turn to Him and repent).”
Ibn Kathir said: And al-Hafidh Abu Nu’aym narrated this and added, and the addition is the reference point of mentioning this story, which is in relation to the Hadith: “Don’t aid the Shaytan against him (لَا تُعِينُوا عَلَيْهِ الشَّيْطَانَ).” So he continued to repeat these statements over and over again to himself, then he wept and then he sincerely repented. When the news of this man reached Umar that the man was affected and he sincerely repented, he said: “This is the way we deal with this affair.” This is an admonition from Umar, he said: “This is the way we deal with this affair.” Meaning, if it reaches you that someone fell into sin, instead of saying: “May Allah humiliate, may Allah shame the one who committed the sin or abandoned an obligation…”, do what Umar did. Send him a gentle and beautiful advice and tell your brothers to supplicate for him to be guided.
He said: “This is the way we deal with this affair. If you see your brother slip, then correct him and supplicate to Allah that he accepts his repentance…” Listen to what he said: “And don’t be an aid for Shaytan against him (وَلَا تَكُونُوا أَعْوَانًا لِلشَّيْطَانِ عَلَيْهِ).” When the people said (to the one who was lashed for consuming intoxicants): “May Allah humiliate you…” the Prophet ﷺ said: “Don’t aid the Shaytan against him (لَا تُعِينُوا عَلَيْهِ الشَّيْطَانَ).” And here Umar said: “Don’t be an aid for Shaytan against your brother.” So when an individual is preoccupied with saying: “May Allah humiliate him, may Allah shame him,” speaks against him, and he exposes what is concealed, etc… this will aid the Shaytan against him.
However, this blessed and tremendous approach of Umar ibn al-Khattab, which is derived from the Sunnah… And the Prophet ﷺ said: “Upon you is to adhere to my Sunnah and the Sunnah of the rightly guided caliphs after me. Hold fast to it (عَلَيْكُمْ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ مِنْ بَعْدِي، تَمَسَّكُوا بِهَا).” This is an extremely tremendous Sunnah and tremendous manner in dealing with others. Therefore, I advise that this narration be read and it is found in the beginning of the Tafsir of Surah Ghafir from the Tafsir of Ibn Kathir. I advise that this narration be read over and over until the heart embraces it, perhaps it becomes a characteristic of the slave. And I also advise that this story of Umar ibn al-Khattab be disseminated. So that this goodness, this gentleness and this mercy is disseminated.
And the disobedient nowadays, the doors (of trials) that didn’t exist in the past have been opened for them… They didn’t exist in the past… Calamitous doors have been opened for them… So they are in need of one… that will be merciful towards them… one that will supplicate for them… one that will be gentle towards them… one that will ask Allah to accept their repentance, to turn their hearts towards Him, to turn them away from the trials, to grant them refuge from the evil of their own souls, from the evil of the Shayatin and the evil of the trials. They are in need of this. They are in need of mercy, in need of gentleness, in need of one who will bring them closer to the good, to guide them to it with gentleness, to supplicate for them.
So with all these tremendous tests they are going through and trials that have swept them away from every angle, one doesn’t aid the Shaytan against him in addition to all this, by cursing him and supplicating against him for humiliation. This is not befitting. Rather the individual should be merciful, gentle, supplicating for his brothers for goodness, for mercy, for repentance.
We ask Allah the Generous, the Lord of the Magnificent Throne to accept all of our repentance (نسأل الله الكريم رب العرش العظيم أن يتوب علينا أجمعين), to guide us to the best character, none guides to the best of it except Him (وأن يهدينا لأحسن الأخلاق لا يهدي لأحسنها إلا هو), to grant us refuge from the evil of our own souls and the evil of our actions (وأن يعيذنا أجمعين من شرور أنفسنا وسيئات أعمالنا). We ask Allah to turn the hearts of the disobedient towards Him (نسأل الله جل وعلا أن يقبل بقلوب العصاة إلى الله). O Allah… O Allah turn their hearts towards You…. O Allah turn their hearts… O Allah turn their hearts towards You (اللهم أقبل بقلوبهم عليك). Accept their sincere repentance. Grant them nearness to You (وتب عليهم توبة نصوحة وارزقهم القرب منك). Prepare the doors of success, uprightness and guidance for them (وهيئ لهم من أبواب التوفيق والصلاح والهداية). O Ever Living the One Who sustains and protects all that exists (يا حي يا قيوم)… The One whose hearts of the slaves are in His Hands (يا من بيده قلوب العباد)… O Turner of the hearts (يا مقلب القلوب)… Accept the repentance of the disobedient believers (تب على عصاة المؤمنين). Guide us and them to Your straight path (واهدنا وإياهم إليك صراطاً مستقيماً). O Ever Living the One Who sustains and protects all that exists, O Owner of Majesty and Honor (يا حي يا قيوم يا ذا الجلال والإكرام).
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Don’t Belittle Any Good Deed – Shaykh Abdurrazzaq al Badr حفظه الله https://youtu.be/9zApkkjQ4zo [4:49 min][Arabic|English subtitles]
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All praise is due to Allah, Lord of all that exists. I testify that there is no deity worthy of worship except Allah alone without partner and I testify that Muhammad is His slave and messenger. May Allah’s Peace and Blessings be upon him, his family and all of his companions.
On the authority of Abdullah Ibn Mas’ud رضي الله عنه who said: The Messenger of Allah ﷺ said:
Allaahumma ‘innee ‘abduka, ibnu ‘abdika, ibnu ‘amatika, naasiyatee biyadika, maadhin fiyya hukmuka, ‘adlun fiyya qadhaa’uka, ‘as’aluka bikulli ismin huwa laka, sammayta bihi nafsaka, ‘aw ‘anzaltahu fee kitaabika, ‘aw ‘allamtahu ‘ahadan min khalqika, ‘awista’tharta bihi fee ‘ilmil-ghaybi ‘indaka, ‘an taj’alal-Qur’aana rabee’a qalbee, wa noora sadree, wa jalaa’a huznee, wa thahaaba hammee
“No one is ever afflicted with distress or sorrow and says:
O Allah, I am Your slave and the son of Your male slave and the son of your female slave. My forehead is in Your Hand. Your Judgment upon me is assured, and Your Decree concerning me is just. I ask You by every Name of Yours, that You named Yourself with, or taught any one of Your creation, or revealed in Your Book, or kept unto Yourself in the knowledge of the unseen that is with You, to make the Qur’an the spring of my heart, and the light of my chest, that which removes my sadness and relieves my distress, except that Allah will remove his distress and sadness and replace it with happiness.”
So it was asked: O Messenger of Allah, should we not learn it. He said:
“Yes, the one who has heard it should learn it.” Narrated by Ahmad.
The Importance and Meaning of the Heart’s Ease
Verily, the heart’s-ease (انشراح الصدر) and freeing it from distress and sadness is a tremendous pursuit, a lofty objective and it is a great bounty from the Lord of all that exists. And what is meant by the heart’s-ease (انشراح الصدر) is its comfort and tranquility. And the removal of disturbance and distress from it, while remaining happy in a noble and wholesome life.
If Allah favors His slave with this, He opens his heart, makes his affairs easy and removes distress and sadness from him, he will attain the beneficial matters of the worldly life and of the religion. He will also attain his objectives. So acts of worship and acts of obedience will be made easy for him. He will be able to take care of all of his affairs.
Meanwhile, if his heart is constricted due to the abundance of distress and sadness, then the attainment of many of the beneficial affairs for the slave would be hindered. So he wouldn’t be able to be productive. He wouldn’t have the strength to enter into the doors of righteousness. Rather, he will go from one type of distress to another and from one type of grief to another. So the heart’s-ease is the greatest aid for the slave in reaching one’s objectives and attaining what is beneficial for him.
A Divine Bounty Sought by the Prophets
Therefore when Allah commanded His Prophet Musa to go to the transgressor Fir’awn to call him to Islam and warm him of his transgressions, Musa turned to Allah in supplication. He (Musa) said:
“My Lord put my heart at ease. And ease my task for me…” Ta Ha:25-26.
And Allah the Most High said bestowing His favors upon His slave, messenger and chosen one, Muhammad ﷺ:
﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾
“Haven’t We put your heart at ease…” [al-Sharh:1]
Meaning, this is a divine bounty and gift that Allah bestowed upon you.
So the heart’s-ease is from the greatest means of guidance. And its constrictedness is from the means of misguidance. Just as the heart’s-ease is from the loftiest blessings, its constrictedness is from the greatest punishments.
The Foundations for Attaining the Heart’s Ease
It is not possible to attain this tremendous goal except by giving concern to this religion and establishing it. So every time the slave is diligent in carrying out this religion and adhering to what is in it, then his portion of ease in his heart is in accordance to that.
Therefore, it is possible to summarize all of the means that lead to one’s heart being at ease into two matters. One is a consequence of the other. The first matter is that the heart’s-ease is not attained except by the success and aid of Allah upon the slave. The second matter is that this blessing and gift from Allah will not come about except by way of His obedience and adhering to His Legislation. So these two matters are the foundations of this affair.
Therefore, the hearts are in the Hands of Allah, He turns them how He wishes and it is under His subjugation. So whatever Allah wills will happen and whatever He doesn’t will won’t happen. As the Most High said:
“And whomsoever Allah wills to guide, He opens his heart to Islam, and whomsoever He wills to send astray, He makes his heart closed and constricted, as if he is climbing up to the sky. Thus Allah puts the wrath on those who believe not.” al-An’am:125.
“Is he whose heart Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)? So woe to those whose hearts are hardened against remembrance of Allah! They are in plain error!” al-Zumar:22.
So the heart’s-ease is not attained except by the success from Allah alone. Therefore, it should be sought out from Him, upon the path of His Legislation and Revelation. So the believer strives with supplication and truthfully seeking refuge in Allah for his heart to be at ease, to make his affairs easy, and for Allah to write him from among His happy slaves in this worldly life and the Hereafter. And the believer follows his supplication up and seeking refuge in Allah with exerting to take the means that will lead him to attaining this lofty and tremendous objective.
Signs of a Heart at Ease
And the heart’s-ease has clear signs that is apparent for the believer. So its outcome is praised in this worldly life and the Hereafter. And they are summarized into three affairs:
The first is that he is devoted to the eternal abode. The second is that he is averse to the temporary abode. The third is that he prepares for death and that which comes after.
So if these three affairs exist in the heart of the slave, then this is proof that his heart is at ease and in a state of tranquility.
Ibn al-Qayyim said: And its signs are: The heart’s-ease stems from the stations of Iman, its spaciousness and its tranquility towards the commands of Allah, turning to His remembrance, His love, the joy of meeting Him and being averse to the abode of delusion as stated in the well-known narration: If light enters into the heart, it becomes spacious and becomes at ease. It was said: And what are the signs of that? He said: Being averse to the abode of delusion, turning to the eternal abode and being prepared for death before its occurrence.
The First Means: Tawhid and Sincerity to Allah
And there are tremendous means whereby the slave may attaining the heart’s-ease. In the following, I will mention the most important ones.
The first is the Tawhid of Allah and making the religion sincerely for Him. The Tawhid of Allah and making the religion sincerely for Him is considered the greatest means in attaining the heart’s-ease. And it is the purpose that Allah created the creation for and brought them into existence to establish. As the Most High said:
“And I (Allah) created not the jinns and humans except they should worship Me (Alone)” al-Dhariyat:56.
And the more the slave establishes His Tawhid, gives concern for it, safeguards its rights and obligations and becomes distant from the matters that nullify and make it deficient, then his heart will be more at ease, his soul will be more tranquil and his happiness in this worldly life and the Hereafter will be greater.
The Second Means: The Light of Iman
The second is the light that Allah casts upon the heart of His slave. The Most High said:
“Is he whose heart Allah has opened to Islam, so that he is in light from His Lord (as he who is a non-Muslim)?” [al-Zumar:22]
Meaning, he is upon light that Allah provided him with from His bounty and favor.
And this light is the light of Iman. For verily it puts the heart at ease, makes it expansive and happy. If this light is missing from the heart of the slave, it will become constricted and anguished. And it will become the most confined and most difficult prison. So the portion of ease in the slave’s heart is in accordance to his portion of this light.
Al-Hafidh Ibn Rajab said:
The heart which the light of Iman enters into becomes at ease and expansive. And it becomes a place where truth resides and is reassured and accepts it. And it flees from falsehood, despises it and doesn’t accept it.
The Third Means: Attaining Beneficial Knowledge
The third is attaining beneficial knowledge. Every time the slave attains legislated knowledge based on the Book of Allah and the Sunnah of His Prophet ﷺ, the more his heart will be at ease and his state will be more upright. Knowledge contains elevation and happiness for the slave and in it is his success in this worldly life and the Hereafter. And it is also a light on his path.
“Allah will exalt in degree those of you who believe, and those who have been granted knowledge.” al-Mujadilah:11.
In addition to this it is the Paradise that the student of knowledge resides in, the blossoming garden that is filled with fruits where he finds in it joy, intimacy, comfort and happiness. And in it he plucks delicious fruits and different types of flowers.
The Fourth Means: Returning to Allah and Devotion in Worship
The fourth is returning to Allah, being devoted to Him and finding pleasure in His obedience and worship. Verily, acts of obedience and worship is the comfort of the hearts, intimacy of the souls, the comfort of the eyes and the happiness of the hearts.
Ibn al-Qayyim said: There is nothing that brings ease to the heart more than turning to Allah and loving Him with all of one’s heart, being devoted to Him and finding pleasure in His worship. To the extent that at times he would say: If I were in Paradise and it was similar to this, then I would be living a good life.
An example of this is the prayer, the comfort, the peace of mind, the tranquility that it brings to the heart of the believer. To the extent that the Prophet ﷺ said:
«قُمْ يَا بِلَالُ فَأَرِحْنَا بِالصَّلَاةِ»
“O Bilal, stand and relieve us with the prayer.”
And in another Hadith, he ﷺ said:
«وَجُعِلَتْ قُرَّةُ عَيْنِي فِي الصَّلَاةِ»
“My comfort has been placed in the prayer.”
The Fifth Means: Constant Remembrance of Allah
The fifth is the constant remembrance of Allah. Verily the constant remembrance of Allah of the slave is from the greatest means in attaining a tranquil heart, the comfort of the soul and the removal of distress and sorrow. Rather, a trial or a hardship is not removed except by the remembrance of Allah and truthfully seeking refuge in Him.
“Those who believe, and whose hearts find rest in the remembrance of Allah, Verily, in the remembrance of Allah do hearts find rest.” al-Ra’d:28.
The remembrance of Allah is comfort and peace of mind for the one involved in it and it is an abundant and multiplied reward that the individual will attain on the Day of Resurrection. And that which he will get in return is praiseworthy and there are several benefits that the slave will attain in the worldly life and the Hereafter. Rather, every type of good, happiness, intimacy, comfort and tranquility in this worldly life and the Hereafter is dependant upon establishing the remembrance of Allah ﷻ.
The Sixth Means: Being Benevolent to the Slaves of Allah
The sixth is being benevolent to the slaves of Allah. Allah the Most High said:
“And do good, for Allah certainly loves the good-doers.” [al-Baqarah:195]
Being benevolent to the creation can be done in several ways, tangible and intangible, whether it is with status, wealth, counseling and other than that from the different types of aid.
Verily, Allah will reward the slave who is benevolent to His slaves with ease in his heart, He will make his affairs easy and give him a good outcome. The Prophet ﷺ said:
“Whoever relieves a hardship for a believer in this worldly life, Allah will relieve a hardship for him on the Day of Resurrection. Whoever eases a difficulty for a believer in this worldly life, Allah will relieve a difficulty of his in the Hereafter. Whoever covers the faults of a Muslim, Allah will cover his faults in the worldly life and the Hereafter. Allah is in the aid of His slave as long as the slave is in the aid of his brother.”
The Seventh Means: Avoiding the Diseases of the Heart
The seventh is being distant from the diseases and illnesses of the hearts, and these are many. And hearts becomes ill just like bodies becomes ill. But the illnesses of the hearts have a tremendous impact on the individual, illnesses like envy, hatred, rancour and other than that from the diseases of the hearts.
Verily when these blameworthy characteristics and shameful diseases enter into the hearts, they destroy the hearts. And when they enter into the chests, they darken them and as a result, it constricts the heart of the individual and it puts him in a miserable state with evil consequences. As for the one who is free from these diseases and his heart is filled with its opposite, like trust, loyalty, honesty and selflessness, then these affairs will cause the heart to be at ease and in a state of comfort and his soul will be tranquil.
The Eighth Means: Leaving Off Excessiveness
The eighth is leaving off excessiveness. So from the means of the heart’s-ease is safeguarding the tongue from excessive speech, safeguarding the ears from excessive listening and safeguarding the eyes from looking excessively. Verily, an individual being preoccupied with excessiveness from important affairs that would be a means of his happiness, success and his rectification in his worldly life and his Hereafter has a profound effect on the life of the individual, by causing constriction, unhappiness and distress.
Rather the excessiveness regarding listening, sight and speech is a means of bringing about distress and sorrow and it results in evil consequences that the individual will not praise in his worldly life and his Hereafter. And how much destruction and loss has excessiveness in sight, listening and speech brought about to an individual. Therefore, the believer should strive in disciplining his soul and adorning it with virtuous character. He should strive in giving concern to etiquettes as well as safeguarding his tongue, and being distant from everything that may harm or destroy him.
The Ninth Means: Following the Noble Prophet ﷺ
The ninth is following the noble Prophet ﷺ. Following the Sunnah of the Prophet ﷺ, adhering to his straight path and following his guidance are from the greatest means of attaining the heart’s-ease. Rather it is comprehensive of all of these matters. And this is because he ﷺ is the prime example of the one whose heart is the most at ease, the one with the best character, the most beautiful mannerisms and the purest of hearts.
Allah has said:
﴿أَلَمْ نَشْرَحْ لَكَ صَدْرَكَ﴾ “Haven’t We put your heart at ease…” al-Sharh:1.
And Allah putting ease in the heart of the Prophet ﷺ, is by expanding it and gathering all virtues in it, perfection and beautiful etiquettes in all of its types.
Therefore, every time the slave follows the noble guidance of the Messenger of Allah ﷺ then his heart’s-ease, his peace of mind and the tranquility of his heart is in accordance to that.
Ibn al-Qayyim said: What is intended is that the Messenger of Allah ﷺ was the most complete of creation in every characteristic that brings about the heart’s-ease and its expansiveness, the comfort of the eyes, and the life of the soul. He was the most complete of creation in these regards and coupled along with all his physical characteristics.
And those that follow him the most are the most complete in terms of being at ease, experiencing pleasure and comfort. So the slave will attain the hearts-ease, the comfort of the eyes and the pleasure of the soul in accordance to how much he follows him ﷺ. He ﷺ is the pinnacle of completeness regarding the ease of the heart, having his mention raised, the alleviation of burden. And his followers will attain these affairs in accordance to how much one follows him ﷺ and Allah’s aid is sought.
O Allah place ease in our hearts, make our affairs easy and aid us in traversing the straight path, the Way of those on whom You have bestowed Your Grace, of the Prophets, the truthful, the martyrs, and the righteous. And how excellent these companions are!
وَصَلَّى اللَّهُ وَسَلَّمَ عَلَى عَبْدِهِ وَرَسُولِهِ نَبِيِّنَا مُحَمَّدٍ وَآلِهِ وَصَحْبِهِ أَجْمَعِينَ. May Allah send His Peace and Blessings upon His Slave and Messenger, our Prophet Muhammad, his family and all of his companions.
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﴾Verily, in the Remembrance of Allah Do Hearts Find Rest﴿ Shaykh Abdurrazzaq al Badr [Video | Ar-En Subtitles] https://youtu.be/YSqkB4aKrMY [50 min]
Contents
0:00 Introduction 2:20 The gatherings of the remembrance of Allah 6:36 Verily, in the remembrance of Allah do hearts find rest 9:39 Being heedless of the remembrance of Allah 11:59 The remembrance of Allah is the true life of the hearts 16:48 The remembrance of Allah expels the Shaytan 24:56 The dire need of the slave for the remembrance of Allah 28:01 The command to remember Allah frequently 29:20 The virtues of the remembrance of Allah In the Sunnah 31:37 The remembrance of Allah is the objective of every worship 32:17 The people who remember Allah most in their worship have the greater reward 35:20 The highest level of remembrance 36:10 Understanding the meanings of the remembrances 43:39 The most beloved to Allah are four 45:40 Conclusion
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Don’t Forget to Make This Du’ā When Ramadhān Arrives – Shaykh ‘Abdurrazzāq al Badr [Ar|En Subtitles] https://youtu.be/0f2-jAGx5IA [38 seconds] [Ar|En subtitles]
Allaahu ‘Akbar, Allaahumma ‘ahillahu ‘alayna bil’amni wal’eemaani, wassalaamati wal-‘Islaami, wattawfeeqi limaa tuhibbu Rabbanaa wa tardhaa, Rabbunaa wa Rabbukallaahu
Allah is the Most Great. O Allah, bring us the new moon with security and Faith, with peace and in Islam, and in harmony with what our Lord loves and what pleases Him. Our Lord and your Lord is Allah.
[At-Tirmithi 5/504, Ad-Darimi 1/336. See also Al-Albani, Sahih At-Tirmithi 3/157]
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In the Name of Allah, the Most Beneficent, the Most Merciful. All the praises and thanks be to Allah, the Lord of all that exists. And I bear witness that there is no deity worthy of worship except Allah alone without any partners. And I bear witness that Muhammad is His Slave and Messenger ﷺ and upon his family and all his companions.
Allāhumma lā ‘ilma lanā illā mā ‘allamtanā. Allāhumma ‘allimnā mā yanfa’unā, wanfa’nā bimā ‘allamtanā, wa zidnā ‘ilman, wa aṣliḥ lanā sha’nana kullah, wa lā takilnā ilā anfusinā ṭarfata ‘ayn.
O Allah, we have no knowledge except what you have taught us. O Allah, teach us that which will benefit us, and increase us in knowledge, and rectify all of our affairs, and don’t leave us to our own for even a blink of an eye.
Noble brothers, we are on the threshold of a blessed month, and a tremendous season. Its days are getting close and its approach is near, in what this month brings from tremendous virtues and abundant blessings, and what it includes from forgiveness of sins, and expiation of evil deeds, and being freed from the Fire. So it’s befitting for every Muslim to be well prepared for this month and to be ready with a righteous intention, a good plan, lofty ambitions, high determination, seriousness, effort and diligence on taking advantage of the time of this blessed month, its nights and its days. And SubhānAllāh! The Muslims aren’t rejoicing with each other in its arrival except for that it’s for a few moments and then their bidding farewell to this tremendous season. It leaves as quickly as it comes.
We performed the previous Ramadhān with elders, youth, men, and women, however death came between them and this month and it stopped them from reaching it. Due to this, it’s considered a tremendous achievement that the slave reaches this month of goodness and this tremendous season.
Our Prophet ﷺ used to bring the good news to his companions with its arrival due to its tremendous significance and lofty status and its elevated station. “This is Ramadhān. It has come to you.” This is what the Prophet ﷺ would say. “This is Ramadhān. It has come to you. The doors of Paradise are open. The gates of the Fire are locked. And the Shayāṭīn are chained.”
“And a caller announces every night, ‘O seeker of good come forward, and O seeker of evil withhold, and there are many whom Allah frees from the Fire – and that is every night.”
(يَا بَاغِيَ الْخَيْرِ أَقْبِلْ، وَيَا بَاغِيَ الشَّرِّ أَقْصِرْ، وَلِلَّهِ عُتَقَاءُ مِنَ النَّارِ، وَذَلكَ كُلُّ لَيْلَةٍ) (Yā bāghiya al-khayri aqbil, wa yā bāghiya ash-sharri aqṣir, wa lillāhi ‘utaqā’u min an-nār, wa dhālika kullu laylah).
These tremendous virtues that this blessed month is distinguished by excites the hearts with desire to reach it, and to be from its people, and to be successful in attaining its goodness and its blessings. And the preparation for this month is, what was mentioned, with a righteous intention and certain determination to perform righteous deeds and righteous acts of worship and gaining closeness to Allāh ﷻ and the striving of the soul upon that.
So it’s a must to know that the enemies of this religion realize the virtue of this month and its tremendous station, and due to this before its arrival they plot and plan on how to deprive the Muslim youth and their children from the virtues of this month. Due to this, the amount of entertainment, films, amusement increases in a way that you don’t find in other than Ramadhān, to the extent that it is thought that in some places the people have entered a season of entertainment and games. And so the attention of many of the youth have been diverted to these means of entertainment and games and the watching of films that have been prepared several months before Ramadhān so that the youth will miss out on attaining the goodness of this tremendous month.
The Prophet ﷺ said, “Whoever stands in the night prayer during Ramadan out of faith and seeking his reward, then all of his previous sins will be forgiven.”
And the enemies of the religion don’t want the Muslims to attain this forgiveness. They even want them to miss Laylat al-Qadr. And it is a night Allāh emphatically proclaimed its affair and its greatness.
﴾وَمَا أَدْرَاكَ مَا لَيْلَةُ الْقَدْرِ * لَيْلَةُ الْقَدْرِ خَيْرٌ مِّنْ أَلْفِ شَهْرٍ﴿ (Wa mā adrāka mā laylatul-qadr. Laylatul-qadri khayrun min alfi shahr). ﴾And what will make you know what the night of Al-Qadr (Decree) is? The night of Al-Qadr (Decree) is better than a thousand months (i.e. worshipping Allah in that night is better than worshipping Him a thousand months, i.e. 83 years and 4 months)﴿ al-Qadr:2,3. A thousand months, in other words, more than eighty years not including Laylat al-Qadr. Laylat al-Qadr is better than more than eighty years, not including Laylat al-Qadr.
The Prophet ﷺ said, “The lifespan of my Ummah is between sixty to seventy.”
Meaning; one night is better than an average lifespan of the Ummah of Muhammad ﷺ.
And despite that you find some of the Muslims pass by the nights of Ramadhān, rather they pass by the nights that are assumed to be Laylat al-Qadr, and they don’t realize it’s importance and they don’t understand it has a high station and they don’t feel anything from its significance. And so they spend it like any other night. And this, by Allāh, is a tremendous calamity; rather it’s a great deprivation.
Our noble Prophet ﷺ said,
“Deprived is the individual who the month of Ramadhān enters upon him, then leaves before he is forgiven.”
In other words, an individual reaches Ramadhān, he reaches this virtuous and tremendous month that excites the soul to repentance and returning (to Allāh) and turning to the obedience of Allāh ﷻ. It energizes the soul towards goodness and competition in worship and hastening to the acts of obedience. All the while the individual goes on upon his heedlessness and his entertainment, turning away and his rejection. So verily this month comes and goes while he is in his state of heedlessness and loss.
So it is obligatory upon the Muslim to firstly be conscious of the significance of this month and its tremendous station and that he has entered a tremendous season for profit and gain. Look at it through the perspective of the traders of the Dunyā; exerting their efforts in acquiring wealth how they attach importance to the profitable trading seasons. If the affair requires from them to travel to distant lands, they travel in order to acquire a large profit and a greater gain. And this is the blessed season of the tremendous month of Ramadhān. It is from the greatest of seasons for trading for the Hereafter, from the greatest seasons to make a profitable trade is the trade of the Hereafter.
So it’s obligatory upon the Muslim to prepare himself for this month, so that he takes advantage of it and places for himself a good, beneficial plan, so if he puts for himself a plan he’ll commit himself to it. Look at an example of a plan of one of the Salaf when Ramadhān came. He said, “It is only for feeding the people food and reading the Qur’ān.” This is a plan he placed for himself in the month of Ramadhān. So when Ramadhān enters, what will you do? Specify your goals and your deeds. Organize your time. Don’t miss the Tarāwīh prayer and the Qiyām al-Layl. Don’t miss out on remembering Allāh abundantly during the time of fasting. The greatest of those fasting in regards to rewards with Allāh, most of them during their fasting are in the remembrance of Allāh.
Whoever fasts during the day from food and drink and the rest of the things that nullify the fast, however, for example, he sleeps from Fajr to Dhuhr, is he the same as the one who spends his fast reading the Qur’ān? Is their fasting the same? Is both of their fasting equal? No, by Allāh! Yes, this fasting person is fulfilling the obligation and the other is as well, however the both are not equal.
A principle with the people of knowledge is that the people with the greatest rewards in regards to every act of obedience, are those that remember Allah the most (while doing the act of obedience). The greatest rewards of those fasting are the ones who remember Allah the most when they are fasting. The greatest rewards of those performing ‘Umrah are the ones who remember Allah the most when they are performing ‘Umrah. The greatest rewards of those performing Hajj are the ones who remember Allah the most when they are performing Hajj. And likewise is the case for every act of obedience, because the remembrance of Allāh is the essence of obedience and the core of the acts of worship. Fasting, Hajj, Ṣalāt and the other acts of worship have only been legislated to establish the remembrance of Allāh ﷻ.
So if an individual prepares a plan for himself for this tremendous month and blessed season and places for himself a plan, then he will be diligent upon committing himself in what he has organized for himself in regards to planning for this month.
And the soul alongside striving in it’s cause and seeking assistance with the Lord ﷻ will attain a lot of good as the Prophet ﷺ said,
“Be diligent upon what benefits you and seek the assistance of Allah and don’t tire.”
A treatise of mine was printed under the title “The Month of Ramadhān Has Come” I elaborated some things in it related to the preparation of this blessed month. Perhaps reading it and looking over it would be an assistance by the permission of Allāh ﷻ to be well prepared for this tremendous and blessed season.
I ask Allāh the Magnificent, Lord of the magnificent Throne, by His beautiful Names and Loft Attributes to make us reach Ramadhān, and to give us success in attaining the bounties of its days and its nights, and to aid us in it upon His remembrance, and being grateful to Him, and perfecting our worship to Him and to rectify all of our affairs, and to not leave us to our own for even a blink of an eye.
I ask Allāh ﷻ to make this season an advance for us to goodness and virtues and nearness and to grant us its good and its blessings and to make us all in this tremendous season from those who are freed from the fire and to rectify all of our affairs, verily He ﷻ is The All-Hearer and the Most Near.
O Allāh, set aright for us our religion that is the safeguard of our affairs and set aright for us the affairs of our world wherein is our living. And set aright for us Our Hereafter on which depends our after-life. And make the life for us a source of abundance for every good and make our death a source of comfort for us protecting us against every evil.
(Allāhumma aṣliḥ lī dīnī alladhī huwa ‘iṣmatu amrī, wa aṣliḥ lī dunyāya allatī fīhā ma’āshī, wa aṣliḥ lī ākhiratī allatī fīhā ma’ādī, waj’alil-ḥayāta ziyādatan lī fī kulli khayr, waj’alil-mawta rāḥatan lī min kulli sharr).
O Allāh, grant our souls its uprightness, and purify it, You are the best of those who purify. You are its guardian and master. O Allah, accept our repentance, and wash our sins, and make our evidence firm, and guide our hearts, and make our tongues upright, and remove the rancor from our chests.
(Allāhumma āti nafsī taqwāhā, wa zakkihā anta khayru man zakkāhā, anta waliyyuhā wa mawlāhā. Allāhumma taqabbal tawbatanā waghsil ḥawbatanā wa thabbit ḥujjatanā wahdi qulūbanā wa saddid alsinatanā waslul sakhīmata ṣudūrinā).
O Allah, apportion for us such fear that should serve as a barrier between us and acts of disobedience; and such obedience that will take us to Your Paradise; and such certainty that will make easy for us to bear in the calamities of this world.
(Allāhumma-qsim lanā min khashyatika mā taḥūlu bihī baynanā wa bayna ma’āṣīk, wa min ṭā’atika mā tuballighunā bihī jannatak, wa min al-yaqīni mā tuhawwinu bihī ‘alaynā maṣā’ib ad-dunyā).
O Allāh! let us enjoy our hearing, our sight and our power as long as You keep us alive and make our heirs from our own offspring, and make our revenge restricted to those who oppress us, and support us against those who are hostile to us let no tribulation afflict our Religion; and let not worldly affairs be our main concern, or the limit of our knowledge, and let not those rule over us who do not show mercy to us!
(Allāhumma matti’nā bi-asmā’inā wa abṣārinā wa quwwatinā mā aḥyaytanā, waj’alhul-wāritha minnā, waj’al tha’ranā ‘alā man ẓalamanā, wanṣurnā ‘alā man ‘ādānā, wa lā taj’al muṣībatanā fī dīninā, wa lā taj’al ad-dunyā akbara hamminā, wa lā mablagha ‘ilminā, wa lā tusalliṭ ‘alaynā man lā yarḥamunā).
O Allāh, You are free from every imperfection and praise be to You. I bear witness that none has the right to be worshipped except You. I seek Your forgiveness and turn to You in repentance.
(سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ) (Subḥānaka Allāhumma wa biḥamdika, ash-hadu an lā ilāha illā anta, astaghfiruka wa atūbu ilayk).
O Allah send Salāt and Salam upon your slave and messenger, our Prophet Muhammad and his family and companions.
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Good Character Returns Back To Four Aḥādīth – by Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En Subtitles] https://youtu.be/Y5MUG1AeI5c [2:50 min]
Abee Zayd al-Qayrawaanee, (the Imam famous well known as, Malik As-Sagheer) (May Allah have mercy on him) says:
“The narrations of morals and manners have been combined into four narrations”
The Prophet (Sallallaahu alayhi wa Sallam) said: “Whoever believes in Allah and the last day then let him say (a word that is) good or be silent.”
And the Prophet (Sallallaahu alayhi wa Sallam) said: “From the goodness of a person’s Islam is that he leaves off that which does not concern him.”
Also, the Prophet (Sallallaahu alayhi wa Sallam) said to the one who sought advice from him: “Do not become angry!”
Likewise, the Prophet (Sallallaahu alayhi wa Sallam) said: “None of you (truly) believes until he loves for his brother, what he loves for himself.”
Hence, these four narrations- are all from forty hadeeth of the narrations regarding morals and manners-collected by Imam Nawawee (May Allah be pleased with him).
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The Concise but Sufficient Advice of Ibn Taymiyyah – Shaykh Abdurrazzāq al Badr [Video|Ar-En Subtitles] https://youtu.be/0Evz6FiJ5qY [6 min]
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From the Tremendous Signs of a Sound Heart during the Prayer – Shaykh ‘Abdurrazzāq al Badr [Video|Ar-En subtitles] https://youtu.be/0OS1MXvQ_Nc [3 min]
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Why the People of Madinah Don’t Celebrate the Mawlid (Milad-un-Nabi)? – by Shaykh ‘Abdurrazzāq al Badr حفظه الله https://youtu.be/icgRwqKsc3A [11 min]
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