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

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

Lessons of Creed Acquired From the Hajj
By ‘AbdurRazzaq bin ‘Abdul-Muhsin al-Badr

Translated by Abbas Abu Yahya

Chapter Five

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

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

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

So from these benefits is:

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

From the benefits of the Talbiyaah are that:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


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

[2] ‘Tahdeeb as-Sunnan’ (2/337-340)

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

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

Chapter Four

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

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

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

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

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

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

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

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

Allaah Ta’ala says :

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

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

He says :

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

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

He also says :

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

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

And Allaah says :

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Hajj : 27-31]

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

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

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

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

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


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

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

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

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

Chapter 3

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

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

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

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

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

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

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

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

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

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

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

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

وَمَا يُؤۡمِنُ أَكۡثَرُهُم بِٱللَّهِ إِلَّا وَهُم مُّشۡرِكُونَ

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

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

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

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

On the authority of Ikrimaa that he said:

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

Also, on the authority of Mujaahid who said:

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

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

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

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

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

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

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

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

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

[Ankabut: 61]

The Aayaat with this meaning are many.

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

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

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

So why is someone else relied upon?[3]

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

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

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

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

فَلَا تَجۡعَلُواْ لِلَّهِ أَندَادٗا وَأَنتُمۡ تَعۡلَمُونَ ٢٢

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

[al-Baqarah: 22]

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

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

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


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

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

[3]           Tafseer Ibn Katheer (6/301)

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

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

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

Translated by Abbas Abu Yahya

Chapter 2

An Explanation of  a Number of Benefits of Hajj

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

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

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

[al-Hajj: 27-29]

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

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

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

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

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

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

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

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

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

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

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ

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

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

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

لَيۡسَ عَلَيۡكُمۡ جُنَاحٌ أَن تَبۡتَغُواْ فَضۡلٗا مِّن رَّبِّكُمۡۚ

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

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

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

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

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

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

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

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

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

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

[al-Baqarah :203]

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

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

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

The  Messenger -sallAllaahu alayhi wa sallam- said :

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

The  Messenger – sallAllaahu alayhi wa sallam – said :

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

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

فَلَآ إِثۡمَ عَلَيۡهِۖ لِمَنِ ٱتَّقَىٰۗ

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

[al-Baqarah :203]

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

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

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

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

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


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

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

[3] Tafseer ‘AbdurRazzaq (2/36)

[4] Jama’ al-Bayaan (10/ 147)

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

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

[7] Jama’ Al-Bayaan (2/309)

[8] Saheeh al-Bukharee and Muslim

[9] Muslim

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

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

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

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

Chapter 1

An Explanation Concerning the Hajj being a Great Centre of Learning

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

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

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

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

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

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

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

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

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

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

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

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

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

ٱلۡيَوۡمَ أَكۡمَلۡتُ لَكُمۡ دِينَكُمۡ وَأَتۡمَمۡتُ عَلَيۡكُمۡ نِعۡمَتِي وَرَضِيتُ لَكُمُ ٱلۡإِسۡلَٰمَ دِينٗاۚ

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

 [Soorah al-Ma’idah: 3]

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

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

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

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

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

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

Allaah says :

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

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

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

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

٩٦ فِيهِ ءَايَٰتُۢ بَيِّنَٰتٞ مَّقَامُ إِبۡرَٰهِيمَۖ

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

[Soorah al-Imraan: 97]

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

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

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

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

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

Allaah Ta’ala says:

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

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

[Soorah Al-Hajj: 27 – 28]

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


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

[2] Saheeh al-Bukhari and Muslim

[3] Saheeh Muslim

[4] Saheeh al-Bukhari and Muslim

[5] Saheeh Muslim

[6] Saheeh Muslim

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

Ramadhaan: The Month Of Repentance – Abu Muhammad Al-Maghribee [Audio|En]

Taken from one of the works of our noble sheikh Abdur-Razzaaq al-Badr, hafidhahullah

Listen / Download Mp3 Here (Time 56:50)
[audio https://salafiaudio.files.wordpress.com/2014/06/ramadhaan-the-month-of-repentance-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com

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