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

Ramadhaan : The Month Of Forgiveness – 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 55:26)
[audio https://salafiaudio.files.wordpress.com/2014/06/ramadhaan-the-month-of-forgiveness-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com

 

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

Taken from one of the works of our noble sheikh, Abdur-Razzaaq ibn Abdil-Muhsin al-Badr, hafidhahum Allah.

Listen / Download Mp3 Here (Time 01:02:51)
[audio https://salafiaudio.files.wordpress.com/2014/06/ramadhaan-the-month-of-patience-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com

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

Talk was taken from one of the works of our noble sheikh Abdur-Razzaaq al-Badr, hafidhahullah

Listen / Download Mp3 Here (Time 01:05:34)
[audio https://salafiaudio.files.wordpress.com/2014/06/ramadhaan-the-month-of-taqwaa-abu-muhammad-al-maghribee.mp3]

Posted from: http://followthesalaf.com

Summarized Explanation of Al-Haa’iyyah – Sheikh Abdur-Razzaq ibn Abdil-Muhsin al-Badr – Abu Muhammad al-Maghribee [Audio|En]

From the summarized explanation of our Sheikh Abdur-Razzaq ibn Abdil-Muhsin al-Badr, hafidhahumallah. Shaykh taught at the Masjid, University of Madina.

Part 01: Listen / Download Mp3 Here (Time 01:01:45)[audio http://salafiaudio.files.wordpress.com/2014/06/al-haaiyyah-01-abu-muhammad-al-maghribee.mp3]

Part 02: Listen / Download Mp3 Here (Time 39:31)[audio http://salafiaudio.files.wordpress.com/2014/06/al-haaiyyah-02-abu-muhammad-al-maghribee.mp3]

Posted with Permission from http://followthesalaf.com

Preparing Ourselves For Ramadhaan – Sheikh Abdur-Razzaaq ibn Abdul-Muhsin al-Badr – Abu Muhammad Al-Maghribee [Audio|En]

we will read from one of the works of our noble Sheikh Abdur-Razzaaq ibn Abdul-Muhsin al-Badr , hafidha humallah.

Part 01: Listen / Download Mp3 Here (Time 01:04:17)

Part 02: Listen / Download Mp3 Here (Time 01:03:33)

Part 03: Listen / Download Mp3 Here (Time 01:04:33)

Posted with Permission from: http://followthesalaf.com

** Why is it Important to Have Knowledge of The Names and Attributes of Allaah? – Shaikh ‘Abdur-Razzaaq bin ‘Abdil-Muhsin Al-’Abbaad

Shaikh ‘Abdur-Razzaaq bin ‘Abdil-Muhsin Al-’Abbaad (hafidhahullaah) mentions the most important reasons behind knowing and understanding and applying the Names and Attributes of Allaah The Most High. Along with the benefits and rewards that come as a result of that in this life as well as in the Hereafter. The Shaikh lists these reasons as follows:

Read the full article Here (wrightstreetmosque.com)

Having Good Thoughts About Allah : by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin

Compilation of Tweets from the lecture, “Having Good Thoughts About Allah” by Dawud Adib (hafidhahullah) 

Having good thoughts of Allah is an enormous act of worship and has a lofty position for those seeking to get close to Allah. It is one of the obligations of Tawheed; in fact, the Tawheed of the slave will not be correct except by having good assumptions of Allah

Having good assumptions of Allah brings about praiseworthy effects and beneficial fruits in this life and the next

Jaabir (radhiyAllahu ‘anhu) said, “Three days before the Messenger (sallAllahu ‘alayhi wa sallam) died he said, ‘Do not allow anyone of you to die except that he is perfecting his assumptions about Allah.’”

Side Benefit: The ‘Ulamaa` pay close attention to those statements and actions of the Prophet (sallAllahu ‘alayhi wa sallam) that happen close to his death by days, weeks or months because the revelation is about to cease

Having good thoughts about Allah will produce good actions; and this comes from having knowledge of Allah – one is the result of the other.

Hasan al-Basree (rahimahullah) said, “Verily, when the believer perfects his thoughts about his Rabb, he would have perfected his actions and the faajir is the one who has corrupted his thoughts of his Lord, so his actions will also be corrupted.”

Deeply reflect upon this consistent, strong connection between having good thoughts of Allah and good actions. It is based upon having good knowledge of Allah, specifically about his Lofty Names and Perfect Attributes.

If you know the Name of Allah, Al-Ghaffaar, then you have to perfect your thoughts about Him when you make istighfaar.

If you deeply ponder upon His Beautiful Name, At-Tawwaab and that Allah will accept the repentance of His servants and pardon them for their offences, then it is upon you to perfect your assumptions of Him, that He will accept your repentance regardless of what your offense is

If some of the calamities of this world or pain afflicts you, even some of those diseases that are called incurable or fatal, it is upon you to perfect your assumptions about Allah, that He is Ash-Shaafee and there is no remedy or healing except His healing.

“Who has created me, and it is He Who guides me; And it is He Who feeds me and gives me to drink. And when I am ill, it is He who cures me; And Who will cause me to die, and then will bring me to life (again)” [Soorah ash-Shu’araa` :78-81]

These aayaat indicate that Ibraaheem (‘alayhis salaam) had good thoughts about Allah. He did not attribute becoming sick to Allah as he attributed creation, guidance and sustenance to Him. He did not say “when Allah makes me ill” – he attributed this to himself

In your du’aa to Allah for the good things of this dunyaa and aakhirah, you must perfect your thoughts about Allah that He will answer you

“And your Lord said: ‘Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship will surely enter Hell in humiliation!” [Soorah Ghaafir: 60]

“And when My slaves ask you (O Muhammad) 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.” [Soorah al-Baqarah: 186]

Having good thoughts about Allah is from the most tremendous blessings and greatest bounties that Allah gives to whomever He wishes

Ibn Abi Dunyaa (rahimahullah) said in “Having Good Thoughts AboutAllah”: ‘Abdullah Ibn Mas’ood (radhiyAllahu ‘anhu) said, “I swear by The One Who there is none worthy of worship but Him. A believing slave has not been given anything better than having good assumptions about Allah.”

Then he (Ibn Mas’ood) said, “And I swear by the One Who there is nothing worthy of worship but Him, that there is no slave who perfects his assumption of Allah except that Allah will give him what he assumed and all of that good is in the Hand of Allah.”

It is said that whoever is more knowledgeable of Allah will be the most fearing of Him and whoever is most fearing of Him will be foremost in acts of worship and will be furthest from acts of disobedience

As Allah says, “It is only those who have knowledge among His slaves that fear Allah.” [Soorah Faatir :28]

Indeed, having good thoughts is constructed upon perfecting your knowledge and understanding of Allah. This produces good actions and obedience, and will be your share and portion of the People of Eemaan; this is a description of the People of Eemaan

The munaafiqoon and mushrikoon have no share regarding having good thoughts of Allah. In fact, they have bad thoughts of Allah

It is a sign of nifaaq and kufr to have bad thoughts of Allah because those who have bad thoughts of Him are those who do not believe in Him

“And that He may punish the Munaafiqoon, men and women, and also the Mushrikoon men and women, who think evil thoughts about Allah for them is a disgraceful torment, and the Anger of Allah is upon them, and He has cursed them and prepared Hell for them and worst indeed is that destination.” [Soorah al-Fath :6]

Thus, the scholars have said that there is no punishment mentioned in the Qur’aan more severe than that for having bad thoughts about Allah

They have bad thoughts of Allah due to their disbelief in Allah, their corrupted ‘Aqeedah and the deviation in their hearts

These tremendous benefits were taken from the lecture, “Having Good Thoughts of Allah” by Shaykh ‘Abdur Razzaaq Ibn ‘Abdul Muhsin al-‘Abbaad(hafidhahumullah)

Posted from : mpubs.org/forum

Receive a good deed for every believing man and woman : Shaykh Abdur Razzaq Al Badr

Translated by Rasheed ibn Estes Barbee
Read the article : http://mtws.posthaven.com/receive-a-good-deed..
Video Courtesy: Bilal Nahim

Shaykh Abdurrazaaq crying and grieving for the youth that struggles to lower their gaze – Emotional !!

[Short Benefit] If Removing harm from the path is a charity .. – Shayk AbdurRazaak bin Abdul Muhsin Related from Mustafa George [Audio|En]

اماطة الاذى على الطريق صدقة او تميط الاذى على الطريق صدقة

“To remove harm from the path is a charity”

If removing something harmful from the path of the person who is walking a sadaqa

Mustafa George related from Shaykh AbdurRazaak bin Abdul Muhsin al abbaad who mentioned:

“If removing something harmful from the path of the person who is walking a sadaqa, then removing the bidah from the path of the Muslim is greater”

Our brother also mentions a benefit of being balance in how we use our time for studying.

Listen / Download Mp3 Here (Time 2:40)

Killing Time ! – Shaykh Abdur-Razzaaq al-Badr

Some of the people squander time and waste their time with actions even in that which is impermissible. For this reason you find some of those people who are heedless, they make the expression using the words ‘killing time’ as if (time) is an enemy!! The time is a type of wealth and what goes away from it does not return. The one who has intellect, he is the one who values his time and he is cautious from killing and squandering it.

قتل الوقت
قتل « يتضايق بعض الناس من الوقت ويعمل على تضييعه حتى في الحرام ، ولهذا تجد عند بعض الغافلين التعبير بكلمة
كأنه عدو!!، والوقت غنيمة وما ذهب منه لا يعود، والعاقل هو من يغتنم أوقاته ويحاذر من قتلها وتضييعها » الوقت .

Translator: Abu Anas Atif Hasan
http://al-badr.net/muqolat/2670

Posted from: Al-Binaa Publishing | Durham NC

Ibn Abbas narrated that Prophet Mohammad (Sallalaahu Alaihi wa Sallam) said:

“There are two blessings which many people lose: (They are) health and free time for doing good.” (Bukhari 8/421)

 

The Keys of Good – Shaykh ‘Abdur-Razzaaq ibn ‘Abdul-Muhsin Al-Badr

Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Amma ba’d

The Keys of Good, by Shaikh ‘Abdur-Razzaq al-‘Abbad, ibn Shaikh ‘Abdul-Muhsin al-‘Abbad al-Badr (hafidhahumullaah)

From amongst people are those who are keys to good and closers of evil. There are also those who are – we seek refuge in Allaah – keys to evil and closers of good. This is according to their condition of good or evil. Every vessel will dispense what is present within it.

It is recorded in Ibnu Majah as well as Ibn Abee ‘Asim in as-Sunnah, and other than them, on the authority of Anas ibnu Malik that the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said:

Indeed from the people are people who are keys to open the good for the people, and to lock away the evil. And indeed from the people are people who are keys to lock away and block the good, and they open up the evil for the people. So Tooba (glad tidings; scholars have also defined this word Tooba to be a tree in Paradise) is for the one whom Allaah subhanahu wa ta’aala places the keys of good at his hands. And woe be to the one whom Allaah has placed the keys of evil at his disposal. – {Hasan hadeeth, Ibn Majah: 237; as-Sunnah by Ibn Abee ‘asim: 297}

The Imaams of guidance, the callers to the Sunnah, the supports of the religion, and the carriers of knowledge – those who call the people to guidance and are patient upon harm, those who bring life to the dead by means of the Book of Allaah and bring sight to the blind by the light of Allaah – they are the keys to good.*

Imam As-Sa’dee (rahimahullaah), describing The Keys to Good, said:

From the most important factors is learning beneficial knowledge and spreading it. Verily, this is the key to all good. From this is enjoining the good and forbidding the evil with gentleness, kindness and wisdom. An example of this is a servant performing a good practice and starting a beneficial task in order that the people follow him in doing so. …

[From Abee Hurayrah (radiyAllaahu ‘anhu) that the Messenger of Allaah (salallaahu ‘alaihi wa sallam) said, “Whoever calls to guidance has a reward like the example of the reward of those who follow him, not decreasing their reward in any way. And whoever calls to misguidance has upon him the sin like the example of the sin of those who follow him, not decreasing their sin in anyway.” Narrated by Muslim, no. 2674.]

Another example is giving valuable advice and sincerity in the religion, or in wordly affairs. Verily, those who advise are keys to good and blockers of evil.

Imam As-Sa’dee also mentioned those who are keys to good take advantage of the opportunity of gatherings by busying them with good – and away from evil.

So when the desire for good becomes the focal point of the individual, and his intention is determined on accomplishing his goal according to his ability, he seeks assistance from Allaah in fulfilling his goals, he approaches affairs in the correct manner and fashion and, as a result, he will continue to gain good and reap reward.

And the opposite of this is lack of desire for good; much good escapes this person. If lack of sincerity and advice for others is coupled with this, and he doesn’t intend to benefit others in any fashion – in fact, he may actually desire to harm and deceive them to accomplish personal goals or corrupt beliefs – at that time, he has indeed come with the greatest means of [harm] and elimination of good. He has become one who deserves to be called ‘a key to evil’ and a blocker of good. We seek refuge in Allaah from the evil of ourselves and of our actions. –

 Riyad u Nadirah: 1/512-513

* The author (Shaikh ‘Abdur-Razzaq al-‘Abbad) commented in a footnote:

The opening of good is done by clarifying the good to mankind and calling them to it, encouraging them regarding it, causing a desire for it, and similar to this. As for opening of good, which is expanding one’s chest for good and success and accepting it, then this affair is solely for Allaah.

Subsequently, the opening is of two types:

  • 1- That which is done by way of the creation, and this is accomplished through propagation, guidance and clarification.
  • 2- The second is by Allaah only, and this is accomplished through guidance, inspiration, and allowing to succeed.

Source: The book The Keys of Good, by Shaikh ‘Abdur-Razzaq al-‘Abbad, son of Shaikh ‘Abdul-Muhsin al-‘Abbad al-Badr (hafidhahumullaah)

‘Ashru Qawaa’id fil-Istiqaamah (10 Principles of Steadfastness) – Shaykh Abdur-Razzaaq Al-Badr – Abu Muhammad al-Maghribi [Audio|En]

‘Ashru Qawaa’id fil-Istiqaamah (10 Principles of Steadfastness)
by Shaykh Abdur-Razzaaq Al-Badr 

Abu Muhammad a-Maghribi (hafidhahullaah)

 al-Istiqaamah (Steadfastness) Seminar that took place in Detroit, MI this past April 2013.

[Part01] Listen /Download Mp3 (Time 59:13)

[Part02] Listen /Download Mp3 (Time 01:05:08)

[Part02b] Listen /Download Mp3 (Time 24:43)

[Part03] Listen /Download Mp3 (Time 54:45)

[Part04] Listen /Download Mp3 (Time 01:06:02)

[Part04b] Listen /Download Mp3 (Time 46:14)

Audio Courtesyhttp://www.masjidtawheed.org/wordpress/?p=296