The document provides details on various aspects of the fiqh of Hajj based on ahadith from reliable sources. It discusses the excellence of performing Hajj, not leaving it off for more than 5 years, rules regarding ihram, talbiyah, Mina, Tawaf, Arafat, Jamarat, after Hajj is completed and visiting the Prophet's grave. The rulings provided clarify permissibilities and prohibitions for men and women in ihram regarding covering faces, killing certain animals, and other acts. Key points are supported by authentic narrations to guide Muslims on properly fulfilling the rites of Hajj.
The document discusses the Islamic pilgrimage of Hajj. It states that Hajj has existed since the time of Prophet Ibrahim and Ismail, who built the Kaaba. The ritual acts of Hajj commemorate the devotion of Ibrahim and his family. The document then discusses where pilgrims should enter the state of ihram from - Dhu'l-Hulaifa for people from Medina, Juhfa for people from Syria, Qarn al-Manazil for people from Najd, and Yalamlam for people from Yemen. It also says that people living in or near Mecca can enter ihram within Mecca itself.
1. The document provides information about an event hosted by Discover Islam society on the topic of hijaab. It defines hijaab and provides evidence from the Quran and hadith about why it is obligatory for Muslim women.
2. The Quranic verses discussed mandate that women cover their bodies, except for what is apparent, and draw their veils over their neck openings and bosoms. Exceptions are made for specific family members and servants.
3. The hadith further clarify that the face must be covered, as the Prophet would have prevented women from attending the mosques if their faces were uncovered, like women of other faiths. Proper hijaab covers the entire body without being too tight
The document provides information about performing Umrah, including:
1. Umrah is a pilgrimage to Mecca that can be performed at any time outside of Hajj and involves circling the Kaaba seven times and walking between the hills of Safa and Marwah.
2. There are certain rituals and restrictions that must be followed when in the state of Ihram such as wearing simple clothes, not cutting hair or nails, and avoiding sexual relations.
3. The key components of Umrah are entering the state of Ihram, performing Tawaf around the Kaaba, performing Sa'i between Safa and Marwah, and shaving or cutting hair upon
Horrors of Death And Deeds Useful after DeathAhmed@3604
This document contains translations of Islamic texts discussing various religious topics and deeds. It begins by summarizing the excellence of making intentions for acts of worship like 'I'tikaf and reciting Salat upon the Prophet. It then provides intentions that should be made before and during listening to a religious sermon or Bayan, including focusing attention, making space for others, and responding appropriately. Finally, it outlines intentions for delivering a Bayan, such as seeking Allah's pleasure and conveying religious knowledge through sound advice and encouragement of good deeds.
This document contains 48 hadiths from Book 1 of Sunan Abudawud, a collection of hadiths translated to English. The hadiths discuss proper hygiene practices related to urination and defecation as taught by the Prophet Muhammad, including going far from others to relieve oneself, concealing private parts, not facing the Qiblah direction, using an odd number of stones to clean oneself, and saying prayers after leaving the bathroom.
1) The document discusses a story about a sinful young man who attends a sermon where the speaker scolds the congregation for their sins.
2) The powerful sermon deeply impacts the young man and inspires sincere repentance. He commits to abandoning sin and pleasing Allah.
3) Although he engages in intense worship, constantly regretting his past sins, his health deteriorates and he eventually passes away still feeling remorse for his sins due to his fear of Allah.
Saying "Bismillah" (In the name of Allah) is recommended in Islam before many actions to seek blessings and protection from evil. It is recommended before eating, drinking, ablution, intercourse, entering or leaving home, slaughtering an animal, fighting, using the toilet, entering a grave, and writing a letter. Saying it causes humiliation to Satan and brings blessings. The Prophet Muhammad (PBUH) taught Muslims to say it before many actions like eating, drinking, ablution, entering the home, and leaving the home. It is mentioned in the Quran that Queen Sheba recognized an honorable letter from its beginning with "Bismillah".
The document discusses the Islamic pilgrimage of Hajj. It states that Hajj has existed since the time of Prophet Ibrahim and Ismail, who built the Kaaba. The ritual acts of Hajj commemorate the devotion of Ibrahim and his family. The document then discusses where pilgrims should enter the state of ihram from - Dhu'l-Hulaifa for people from Medina, Juhfa for people from Syria, Qarn al-Manazil for people from Najd, and Yalamlam for people from Yemen. It also says that people living in or near Mecca can enter ihram within Mecca itself.
1. The document provides information about an event hosted by Discover Islam society on the topic of hijaab. It defines hijaab and provides evidence from the Quran and hadith about why it is obligatory for Muslim women.
2. The Quranic verses discussed mandate that women cover their bodies, except for what is apparent, and draw their veils over their neck openings and bosoms. Exceptions are made for specific family members and servants.
3. The hadith further clarify that the face must be covered, as the Prophet would have prevented women from attending the mosques if their faces were uncovered, like women of other faiths. Proper hijaab covers the entire body without being too tight
The document provides information about performing Umrah, including:
1. Umrah is a pilgrimage to Mecca that can be performed at any time outside of Hajj and involves circling the Kaaba seven times and walking between the hills of Safa and Marwah.
2. There are certain rituals and restrictions that must be followed when in the state of Ihram such as wearing simple clothes, not cutting hair or nails, and avoiding sexual relations.
3. The key components of Umrah are entering the state of Ihram, performing Tawaf around the Kaaba, performing Sa'i between Safa and Marwah, and shaving or cutting hair upon
Horrors of Death And Deeds Useful after DeathAhmed@3604
This document contains translations of Islamic texts discussing various religious topics and deeds. It begins by summarizing the excellence of making intentions for acts of worship like 'I'tikaf and reciting Salat upon the Prophet. It then provides intentions that should be made before and during listening to a religious sermon or Bayan, including focusing attention, making space for others, and responding appropriately. Finally, it outlines intentions for delivering a Bayan, such as seeking Allah's pleasure and conveying religious knowledge through sound advice and encouragement of good deeds.
This document contains 48 hadiths from Book 1 of Sunan Abudawud, a collection of hadiths translated to English. The hadiths discuss proper hygiene practices related to urination and defecation as taught by the Prophet Muhammad, including going far from others to relieve oneself, concealing private parts, not facing the Qiblah direction, using an odd number of stones to clean oneself, and saying prayers after leaving the bathroom.
1) The document discusses a story about a sinful young man who attends a sermon where the speaker scolds the congregation for their sins.
2) The powerful sermon deeply impacts the young man and inspires sincere repentance. He commits to abandoning sin and pleasing Allah.
3) Although he engages in intense worship, constantly regretting his past sins, his health deteriorates and he eventually passes away still feeling remorse for his sins due to his fear of Allah.
Saying "Bismillah" (In the name of Allah) is recommended in Islam before many actions to seek blessings and protection from evil. It is recommended before eating, drinking, ablution, intercourse, entering or leaving home, slaughtering an animal, fighting, using the toilet, entering a grave, and writing a letter. Saying it causes humiliation to Satan and brings blessings. The Prophet Muhammad (PBUH) taught Muslims to say it before many actions like eating, drinking, ablution, entering the home, and leaving the home. It is mentioned in the Quran that Queen Sheba recognized an honorable letter from its beginning with "Bismillah".
My advice to the women by the shaykhah umm abdillaah al-waadi'iyah 04Shahedur
Backbiting is speaking about another person in a way that they dislike when they are absent. It is considered a major sin in Islam according to most scholars. The document discusses backbiting in great detail, defining it, providing hadith evidence that it is forbidden, and explaining that the proper way to repent is to seek forgiveness from Allah rather than informing the person who was backbitten.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
1) The document discusses hadith and verses from the Quran pertaining to backbiting, gossip, criticism, falsehood and false evidence. It provides numerous hadith that warn Muslims to guard their tongues and avoid saying harmful things about others.
2) The hadith describe how backbiting and gossip can lead to sins and negate good deeds. They emphasize controlling one's tongue and only saying good things or remaining silent if unable to say something good.
3) The document stresses that Muslims should not harm each other with their tongues or hands and should avoid listening to or spreading idle gossip about fellow Muslims.
The document provides guidance for Muslim women on developing an attitude of inner peace and tranquility. It advises remembering Allah, reciting the Quran daily, avoiding gossip and boasting, being mindful of one's speech, and taking the Prophet Muhammad as a role model. The guidelines are meant to help one find comfort and happiness by changing one's perspective on life.
The document discusses the importance and blessings of saying "Bismillahir-Rahmanir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful) before beginning any important task or action. It is recommended by Islamic teachings and was practiced by the Prophet Muhammad. Saying Bismillah is said to bring barakah (blessings) and make the task successful. It connects the action to Allah and seeks His help, protection, and mercy. The document provides several hadiths and examples of the virtues and rewards for saying Bismillah, such as forgiveness of sins and protection from punishment.
This document contains several supplications and prayers from Islamic tradition:
1) Two supplications that the Prophet Muhammad would say when entering and leaving the bathroom seeking refuge and forgiveness.
2) Details on the Prophet's manner of performing ablution (wudu) and the prayers said upon completion.
3) A supplication the Prophet would say when overwhelmed by problems asking Allah for protection, forgiveness, relief from difficulties, and blessings.
4) Several additional prayers praising Allah's greatness, power, and sovereignty. The document encourages following the supplications found in the Quran and traditions of the Prophet.
The document summarizes several hadiths about miracles witnessed by the companions of the Prophet Muhammad. It describes how the cooking pot of Abu Bakr continually refilled with more food as they ate. It also tells of two companions whose walking sticks lit up to light their way home at night, and another time when two companions were accompanied by lights that guided them. Another story describes a group of companions surrounded by enemies; fresh fruit appeared for one companion despite being bound, and bees protected them without stinging.
This document contains several hadiths from Sahih al-Bukhari regarding asking permission and proper greetings in Islam. It discusses how the Prophet Muhammad (peace be upon him) taught Muslims to greet each other respectfully, with the younger greeting the older, those on foot greeting those riding, and smaller groups greeting larger groups. It also mentions hadiths about asking permission before entering homes or private spaces and the importance of lowering one's gaze.
This document discusses the importance of du'a (supplication) in Islam. It provides several quotes from the Quran and hadiths of the Prophet Muhammad emphasizing the power of du'a and encouraging believers to turn to Allah in prayer. The document also outlines principles for ensuring du'as are accepted, such as avoiding sin, focusing one's attention on Allah, and making du'a for other Muslims. Overall, the document stresses that du'a is a form of worship that can help believers achieve success, fulfill their needs, and gain Allah's forgiveness and mercy.
1) The document discusses the Islamic phrases "Hasbunallahu Wa Ni'mal Wakeel" and "Ni'mal Maula Wa Ni'man Naseer".
2) "Hasbunallahu Wa Ni'mal Wakeel" means "Allah is sufficient for us, and He is the best disposer of affairs". It expresses putting one's complete trust in Allah during difficult times.
3) "Ni'mal Maula Wa Ni'man Naseer" praises Allah as the best protector and helper. It is often said along with the first phrase due to their similar meanings in the Quran.
Hadhrat Uthman bin Affan was a highly distinguished companion of Prophet Muhammad. He was among the earliest converts to Islam and emigrated twice for its propagation. He was married to two daughters of the Prophet. Uthman was extremely generous and modest, and the Prophet prayed for his forgiveness. Due to his virtues, excellence and marrying the Prophet's daughters, Uthman holds a position of high esteem.
This document provides an overview of how hadith were preserved over generations, beginning with the companions of the Prophet Muhammad. The companions made great efforts to learn hadith directly from the Prophet. While writing hadith was initially prohibited, this was later lifted. Trustworthy companions like Abu Hurairah and Abdullah ibn Amr devoted themselves to preserving hadith by narrating them to later generations. Subsequent generations of scholars also worked to authenticate narrations and transmit the sunnah accurately.
The document discusses weeping and tears as a result of fear of Allah and longing for Him. It provides several hadith that describe the Prophet Muhammad and his companions weeping during prayer and sermons, due to their knowledge and fear of Allah. The hadith also mention those who will be protected and spared from hellfire on judgement day, including those who weep out of fear of Allah.
The document discusses the virtue of Abu Ubayda and using singular narrations (khabar al-ahad) as proof. It notes a hadith narrated by several sources where the Prophet said Abu Ubayda was "the trustworthy one of this Ummah" when the people of Yemen asked him to send someone to teach them the Sunnah and Islam. The document argues that since the Prophet sent Abu Ubayda alone to teach them, it shows singular narrations can be used as proof for matters of creed, just as they are used for issues of jurisprudence. It concludes that not considering singular narrations as proof for creed would imply the Prophet was mocking the people of Yemen.
Explanation of the Creed - 1995 - by al Barbaharifatrop
This document provides biographical information about the scholar Abu Muhammad al-Hasan ibn 'Alee ibn Khalf al-Barbahaaree:
- He was a prominent Hanbali scholar of the 4th Islamic century who was known for his knowledge, piety, and opposition to innovations and deviant sects.
- He studied under senior students of the imam Ahmad ibn Hanbal and acquired vast knowledge of hadith and fiqh. He was highly respected by other scholars and the general public.
- Al-Barbahaaree was strict in adhering to the Quran and Sunnah and refuting beliefs that contradicted them. He authored the influential work "
The document discusses the Azan (call to prayer) and Iqamah in Islam. It provides evidence from hadiths on how the Azan and Iqamah originated among Muslims and the specific wording and procedures based on the Prophetic tradition. The Azan is made up of 15-19 phrases calling Muslims to prayer, while the Iqamah, said when the prayer is about to start, contains fewer phrases. Muslims are instructed to repeat parts of the Azan and make dua for the Prophet Muhammad after hearing it.
The document discusses the importance and etiquettes of dua (supplication) in Islam. It notes that dua is an important form of worship and remembrance of Allah. Some key points:
1) Dua is obedience to Allah's command and puts one away from arrogance.
2) Following proper etiquettes, like humility, sincerity and purity, increases the chances of dua being accepted.
3) Dua should be made for oneself and other believers, with the goal of seeking Allah's pleasure.
This document introduces a hadith from the Prophet Muhammad (peace be upon him) stating that Islam began as something strange and will return to being strange. It will discuss the condition of strangers (ghuraba). The hadith is narrated with slight variations by several companions. The strangers are defined as those who adhere to the sunnah when others have become corrupt, or who flee trials to protect their religion. The document provides historical context for how the early Muslims were strangers when Islam began and faced hardship. It notes how Islam later spread widely but deviations emerged, so adhering to the sunnah became strange again.
1) The document contains summaries of various hadiths pertaining to the pilgrimage (hajj) in Islam. It discusses the obligatory nature of pilgrimage, performing it on behalf of others, fasting on the Day of Arafat, proceeding calmly on hajj, the state of purity after completing hajj, and actions of the Prophet Muhammad during hajj such as sacrificing animals and shaving his head.
2) It also mentions that there is no greater day for Allah to free people from hellfire than the Day of Arafat. Trading is permitted during hajj season according to the Quran.
3) The best actions in Islam are listed as believing in Allah
Shamaail Tirmidhi || Australian Islamic Library || www.australianislamiclibra...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
The hadiths mentioning wiping the face with hands after du'aa' (supplication) are weak. The chains of narrators contain individuals declared weak by hadith scholars. While raising hands during supplication is established, wiping the face afterwards is not found in authentic narrations of the Prophet or companions. It is therefore an innovation without basis in the sunnah. The view that wiping the face is not prescribed is strengthened by authentic hadiths about supplication not mentioning it.
My advice to the women by the shaykhah umm abdillaah al-waadi'iyah 04Shahedur
Backbiting is speaking about another person in a way that they dislike when they are absent. It is considered a major sin in Islam according to most scholars. The document discusses backbiting in great detail, defining it, providing hadith evidence that it is forbidden, and explaining that the proper way to repent is to seek forgiveness from Allah rather than informing the person who was backbitten.
نور الاقتباس في مشكاة وصية النبي صلى الله عليه وسلم لابن عباس
(ابن رجب الحنبلي)
Nurul Iqtibas fi Mishkat Wasiyyah Al-Nabi li Ibn 'Abbas
Prophet Muhammad's (ﷺ) Advice to Ibn Abbas (رضي الله عنه)
-------
The spiritual and wordly life of a Muslim is focused on Allah. Success in both entails knowing Allah, loving Him, trusting Him and worshipping Him alone. It requires the Muslim to learn his religion, discipline his soul and refine his conduct. The Muslim must have firm faith that everything that happens to him in this life is good for him, that his Lord would never decree anything that would be detrimental and, as such, he is required to be patient and steadfast in the face of adversity and grateful at times of ease.
In this treatise, the author, ibn Rajab sets out to explain the advice the Prophet (SAW) imparted to ibn Abbas (radiyAllahu’anhuma), ‘Safeguard Allah and He will safeguard you. Safeguard Allah and you will find Him in front of you. Know Allah in times of ease and He will know you in times of hardship. When you ask, ask Allah. When you seek aid, turn to Allah. The Pen has dried (after having written) all that will occur…’
It would not be an exaggeration to say that if a Muslim was to understand this hadith and follow it closely, he would be well on his way to fulfilling the goals highlighted above. It is for this reason that ibn al-Jawzi said, ‘I pondered this hadith and it struck me with awe; I was so astounded that I almost became light headed… The prevailing ignorance of this hadith and the lack of understanding thereof is truly distressing!’.
‘Abdu’l-Qadir al-Jilani said, ‘Every believer should make this hadith a mirror to his heart, his axiom, his shelter and his topic of conversation. He should act by it in all times of motion and stillness so that he can be saved in this world and in the Hereafter.’
Imam ibn Rajab al-Hanbali (d.795H) was a scholar praised extensively for his vast knowledge, ascetism and expertise in the Hanbali school of thought as well as in hadith and its related sciences. His writings, gatherings and sermons were full of blessings and he was loved by all. He has written numerous monographs explaining individual hadiths of which this one, a series of which is currently being published by Daar us-Sunnah Publishers.
The translator has added appendices which comprise further explanations to the hadith by Mulla Ali al-Qari, ibn ‘Allan, and ibn ‘Uthaymin
1) The document discusses hadith and verses from the Quran pertaining to backbiting, gossip, criticism, falsehood and false evidence. It provides numerous hadith that warn Muslims to guard their tongues and avoid saying harmful things about others.
2) The hadith describe how backbiting and gossip can lead to sins and negate good deeds. They emphasize controlling one's tongue and only saying good things or remaining silent if unable to say something good.
3) The document stresses that Muslims should not harm each other with their tongues or hands and should avoid listening to or spreading idle gossip about fellow Muslims.
The document provides guidance for Muslim women on developing an attitude of inner peace and tranquility. It advises remembering Allah, reciting the Quran daily, avoiding gossip and boasting, being mindful of one's speech, and taking the Prophet Muhammad as a role model. The guidelines are meant to help one find comfort and happiness by changing one's perspective on life.
The document discusses the importance and blessings of saying "Bismillahir-Rahmanir-Rahim" (In the name of Allah, the Most Gracious, the Most Merciful) before beginning any important task or action. It is recommended by Islamic teachings and was practiced by the Prophet Muhammad. Saying Bismillah is said to bring barakah (blessings) and make the task successful. It connects the action to Allah and seeks His help, protection, and mercy. The document provides several hadiths and examples of the virtues and rewards for saying Bismillah, such as forgiveness of sins and protection from punishment.
This document contains several supplications and prayers from Islamic tradition:
1) Two supplications that the Prophet Muhammad would say when entering and leaving the bathroom seeking refuge and forgiveness.
2) Details on the Prophet's manner of performing ablution (wudu) and the prayers said upon completion.
3) A supplication the Prophet would say when overwhelmed by problems asking Allah for protection, forgiveness, relief from difficulties, and blessings.
4) Several additional prayers praising Allah's greatness, power, and sovereignty. The document encourages following the supplications found in the Quran and traditions of the Prophet.
The document summarizes several hadiths about miracles witnessed by the companions of the Prophet Muhammad. It describes how the cooking pot of Abu Bakr continually refilled with more food as they ate. It also tells of two companions whose walking sticks lit up to light their way home at night, and another time when two companions were accompanied by lights that guided them. Another story describes a group of companions surrounded by enemies; fresh fruit appeared for one companion despite being bound, and bees protected them without stinging.
This document contains several hadiths from Sahih al-Bukhari regarding asking permission and proper greetings in Islam. It discusses how the Prophet Muhammad (peace be upon him) taught Muslims to greet each other respectfully, with the younger greeting the older, those on foot greeting those riding, and smaller groups greeting larger groups. It also mentions hadiths about asking permission before entering homes or private spaces and the importance of lowering one's gaze.
This document discusses the importance of du'a (supplication) in Islam. It provides several quotes from the Quran and hadiths of the Prophet Muhammad emphasizing the power of du'a and encouraging believers to turn to Allah in prayer. The document also outlines principles for ensuring du'as are accepted, such as avoiding sin, focusing one's attention on Allah, and making du'a for other Muslims. Overall, the document stresses that du'a is a form of worship that can help believers achieve success, fulfill their needs, and gain Allah's forgiveness and mercy.
1) The document discusses the Islamic phrases "Hasbunallahu Wa Ni'mal Wakeel" and "Ni'mal Maula Wa Ni'man Naseer".
2) "Hasbunallahu Wa Ni'mal Wakeel" means "Allah is sufficient for us, and He is the best disposer of affairs". It expresses putting one's complete trust in Allah during difficult times.
3) "Ni'mal Maula Wa Ni'man Naseer" praises Allah as the best protector and helper. It is often said along with the first phrase due to their similar meanings in the Quran.
Hadhrat Uthman bin Affan was a highly distinguished companion of Prophet Muhammad. He was among the earliest converts to Islam and emigrated twice for its propagation. He was married to two daughters of the Prophet. Uthman was extremely generous and modest, and the Prophet prayed for his forgiveness. Due to his virtues, excellence and marrying the Prophet's daughters, Uthman holds a position of high esteem.
This document provides an overview of how hadith were preserved over generations, beginning with the companions of the Prophet Muhammad. The companions made great efforts to learn hadith directly from the Prophet. While writing hadith was initially prohibited, this was later lifted. Trustworthy companions like Abu Hurairah and Abdullah ibn Amr devoted themselves to preserving hadith by narrating them to later generations. Subsequent generations of scholars also worked to authenticate narrations and transmit the sunnah accurately.
The document discusses weeping and tears as a result of fear of Allah and longing for Him. It provides several hadith that describe the Prophet Muhammad and his companions weeping during prayer and sermons, due to their knowledge and fear of Allah. The hadith also mention those who will be protected and spared from hellfire on judgement day, including those who weep out of fear of Allah.
The document discusses the virtue of Abu Ubayda and using singular narrations (khabar al-ahad) as proof. It notes a hadith narrated by several sources where the Prophet said Abu Ubayda was "the trustworthy one of this Ummah" when the people of Yemen asked him to send someone to teach them the Sunnah and Islam. The document argues that since the Prophet sent Abu Ubayda alone to teach them, it shows singular narrations can be used as proof for matters of creed, just as they are used for issues of jurisprudence. It concludes that not considering singular narrations as proof for creed would imply the Prophet was mocking the people of Yemen.
Explanation of the Creed - 1995 - by al Barbaharifatrop
This document provides biographical information about the scholar Abu Muhammad al-Hasan ibn 'Alee ibn Khalf al-Barbahaaree:
- He was a prominent Hanbali scholar of the 4th Islamic century who was known for his knowledge, piety, and opposition to innovations and deviant sects.
- He studied under senior students of the imam Ahmad ibn Hanbal and acquired vast knowledge of hadith and fiqh. He was highly respected by other scholars and the general public.
- Al-Barbahaaree was strict in adhering to the Quran and Sunnah and refuting beliefs that contradicted them. He authored the influential work "
The document discusses the Azan (call to prayer) and Iqamah in Islam. It provides evidence from hadiths on how the Azan and Iqamah originated among Muslims and the specific wording and procedures based on the Prophetic tradition. The Azan is made up of 15-19 phrases calling Muslims to prayer, while the Iqamah, said when the prayer is about to start, contains fewer phrases. Muslims are instructed to repeat parts of the Azan and make dua for the Prophet Muhammad after hearing it.
The document discusses the importance and etiquettes of dua (supplication) in Islam. It notes that dua is an important form of worship and remembrance of Allah. Some key points:
1) Dua is obedience to Allah's command and puts one away from arrogance.
2) Following proper etiquettes, like humility, sincerity and purity, increases the chances of dua being accepted.
3) Dua should be made for oneself and other believers, with the goal of seeking Allah's pleasure.
This document introduces a hadith from the Prophet Muhammad (peace be upon him) stating that Islam began as something strange and will return to being strange. It will discuss the condition of strangers (ghuraba). The hadith is narrated with slight variations by several companions. The strangers are defined as those who adhere to the sunnah when others have become corrupt, or who flee trials to protect their religion. The document provides historical context for how the early Muslims were strangers when Islam began and faced hardship. It notes how Islam later spread widely but deviations emerged, so adhering to the sunnah became strange again.
1) The document contains summaries of various hadiths pertaining to the pilgrimage (hajj) in Islam. It discusses the obligatory nature of pilgrimage, performing it on behalf of others, fasting on the Day of Arafat, proceeding calmly on hajj, the state of purity after completing hajj, and actions of the Prophet Muhammad during hajj such as sacrificing animals and shaving his head.
2) It also mentions that there is no greater day for Allah to free people from hellfire than the Day of Arafat. Trading is permitted during hajj season according to the Quran.
3) The best actions in Islam are listed as believing in Allah
Shamaail Tirmidhi || Australian Islamic Library || www.australianislamiclibra...Muhammad Nabeel Musharraf
Visit Australian Islamic Library for a huge collection of Islamic books and multimedia:
www.australianislamiclibrary.org
www.facebook.com/australianislamiclibrary
The hadiths mentioning wiping the face with hands after du'aa' (supplication) are weak. The chains of narrators contain individuals declared weak by hadith scholars. While raising hands during supplication is established, wiping the face afterwards is not found in authentic narrations of the Prophet or companions. It is therefore an innovation without basis in the sunnah. The view that wiping the face is not prescribed is strengthened by authentic hadiths about supplication not mentioning it.
Rasoolullaah Sallallaahu `Alayhi Wa Sallam said: “There shall emerge 12,000 men from `Aden Abyan who shall aid Allaah and His Rasool (Sallallaahu `Alayhi Wa Sallam), they are the best of people between me and them.” – Musnad Ahmad
This short booklet discusses the status of the chain of this Hadeeth and its authenticity.
This document provides a detailed summary of the Hajj (pilgrimage) of the Prophet Muhammad. It describes the various rituals and acts of worship he performed, including traveling to Mecca, performing Umrah, praying and making supplications at important sites like Safa and Marwah. It explains rulings he clarified, such as allowing people to exit ihram if they did not have sacrificial animals. The summary highlights lessons to be learned from the Prophet's example regarding proper conduct and worship during Hajj.
The document discusses several hadith about generosity and spending in a good cause from the Prophet Muhammad. It provides hadith about how wealth is not decreased by charity and spending in the name of Allah. It discusses that the upper hand, which gives charity, is better than the lower hand which receives. It notes that the Prophet was extremely generous and never refused anyone who asked him for something. The document contrasts the generous person and the miser, stating that generosity expands one's armor while miserliness causes it to sink into one's flesh.
1) Umrah is a pilgrimage to Mecca that can be undertaken at any time of the year. It involves circling the Kaaba seven times and performing a ritual walk between the hills of Safa and Marwah.
2) There are certain conditions and rituals that must be followed when performing Umrah, including entering a state of ihram by wearing two white sheets, making intentions and talbiyah, and following restrictions during ihram.
3) Upon completion of the circuits and walks, pilgrims shave or cut their hair to exit the state of ihram, thus fulfilling the requirements of Umrah. Umrah brings many spiritual benefits and rewards from Allah.
The virtues of good actions by al hafidh al mundhiritopbottom1
This chapter discusses the virtues of prayer. It provides three hadith that emphasize the importance of prayer and how it leads to forgiveness of sins. Frequent prostration during prayer is encouraged as each prostration raises a person's level in Paradise and blots out sins. Taking steps to the mosque for prayer also leads to erasure of sins and higher levels in Paradise. Maintaining the five daily prayers protects one from Hellfire between those prayers.
How to perform the rituals of Hajj - Shaykh ibn UthaymeenZaffer Khan
This document provides instructions for performing the rituals of Hajj, Umrah, and visiting the Prophet's Mosque. There are three types of pilgrimages - Tamattu', Ifraad, and Qiraan. Tamattu' involves performing Umrah and Hajj separately, while Ifraad and Qiraan combine the rites. The rituals for Umrah include entering a state of Ihram, reciting talbiyah, performing tawaf and sa'i. Detailed procedures are given for entering the Holy Mosque and touching the Black Stone.
The document provides an introduction to Islamic prayer (salat) in Islam. It discusses several key aspects of salat, including that it aims to purify both the body and soul, maintains a conscious awareness of God while avoiding absolute denial of the self or world, and cultivates humble reverence before God. It then discusses the origins of the call to prayer (adhan) in Islam, how it is pronounced, that multiple people can lead adhan for one mosque, and how Muslims should respond to hearing the adhan.
Umrah is a form of worship involving circling the Kaaba seven times and performing sa'i between Safa and Marwah. It cleanses sins and protects from poverty. Conditions for Umrah include Islam, puberty, sanity, freedom, capability, and a mahram for women. Pillars are ihram, tawaf, and sa'i. Obligations are ihram at a miqaat and shaving hair. Ihram involves talbiyah and specific clothing. During tawaf, men uncover the right shoulder while circling the Kaaba seven times, praying at Maqam Ibrahim and drinking Zamzam water.
The document discusses ways in which the dead can benefit from certain acts even after death, according to Islamic teachings. It mentions that the dead can benefit from du'aa (prayers) of other Muslims on their behalf, fasting to make up for missed fasts, paying off debts, and good deeds performed by their children. The key principles are that one only bears responsibility for one's own deeds, and prayers, fasting, paying debts, and children's righteousness can continue to benefit the deceased.
Visiting the sick is obligatory in Islam. Hadith describe the Prophet Muhammad encouraging Muslims to visit the sick and providing examples of supplications that can be made for the sick and dying. Visiting the sick is seen as a way to gain rewards and blessings, with the angels responding positively to good supplications for the ill. The hadith collection provides guidance on caring for others during illness as an important religious duty in Islam.
The document discusses the Islamic ruling on isbaal, which is wearing garments that extend below the ankles. It provides several reasons why isbaal is forbidden according to the Quran and hadith:
1) The Prophet explicitly warned that the part of a garment below the ankles will be in Hellfire.
2) The Prophet commanded people to pull up their garments above the ankles, showing isbaal is prohibited.
3) Wearing garments below the ankles is an imitation of women's dress and was done arrogantly by the Prophet.
4) Figures like Umar emphasized the importance of not trailing garments due to religious commands
The document discusses the Islamic ruling on isbaal, which is wearing garments that extend below the ankles. It provides several reasons why isbaal is forbidden according to the Quran and hadith:
1) The Prophet explicitly warned that the part of a garment below the ankles will be in Hell.
2) The Prophet commanded people to pull up their garments above the ankles, showing isbaal is prohibited.
3) Isbaal is a form of arrogance, even if not intended, and the Prophet disliked arrogance.
4) The Prophet's own garment extended to the middle of his shins, setting the example.
The document discusses the Islamic ruling on isbaal, which is wearing garments that extend below the ankles. It provides several reasons why isbaal is forbidden according to the Quran and hadith:
1) The Prophet explicitly warned that the part of a garment below the ankles will be in Hellfire.
2) Several hadith indicate the Prophet commanded people to pull up their garments above the ankles, showing isbaal is prohibited regardless of intention.
3) Wearing garments below the ankles imitates women's dress and the Prophet cursed men who imitate women and vice versa.
4) Isbaal is a form of arrog
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Imam Nawawis 40 Hadith - by Yahya ibn Sharaf an-Nawawifatrop
This document is an introduction by Yahya ibn Sharaf an-Nawawi to his compilation of 40 hadiths. He explains that collecting 40 hadiths was encouraged as a way to preserve important teachings. While the hadith stating this is weak, an-Nawawi aims to follow the example of past scholars and only includes authentic hadiths. He selected hadiths that cover the most essential Islamic topics. The introduction provides context for an-Nawawi's compilation and explains his methodology in selecting hadiths that are reliably attributed to the Prophet Muhammad.
We believe in_all_the_prophets_and_the_messengersHelmon Chan
1) It is obligatory for Muslims to believe in all prophets, both those mentioned by name in the Quran like Noah, Abraham, Moses, and Jesus, and those not mentioned by name.
2) There is a distinction between a prophet (nabi) and a messenger (rasool) - a messenger receives revelation and is ordered to preach the sharia, while a prophet may receive revelation but not be ordered to preach.
3) Some prophets like those of the Israelites were sent to believing nations with a previous sharia, while messengers are sent to disbelieving nations calling them to Islam.
The document provides information about understanding the Quran and Salah through the Understand Al-Qur'an Academy in Hyderabad, India. It teaches 125 important words that occur in the Quran over 40,000 times, accounting for 50% of the total words. These words can be learned through common recitations like Surah Al-Fatihah and parts of daily prayers. Tables are included that list important verb patterns and words that occur approximately 10,000 times in the Quran to aid in understanding.
This document provides an overview of the key beliefs and teachings of Islam. It discusses Islam's views on monotheism, the principal goals of the religion, and the distinguishing qualities of Islamic doctrine. It also summarizes Islam's teachings on various theological topics like God, angels, prophets, the afterlife, and destiny. Additionally, it outlines the five pillars of Islam and explains Islamic perspectives on political, economic, social and moral issues. The document aims to demonstrate that Islam has solutions to problems facing the world today.
The document discusses the importance of truly loving God with sincerity and translating that love into actions. It notes that most people fail when trying to sincerely say "I love you, my Lord" from the bottom of their heart. It emphasizes that true love of God requires following His commands and avoiding disobedience. It argues that lack of knowledge about God's greatness is the root cause of sins, as one who truly knows God would fear disobeying Him. It urges developing a deeper understanding and appreciation of God in order to attain sincere love for Him.
This document provides information about books published by a scholar and manuals on Hajj and Umrah compiled by Mahmoud R. Murad. It begins with a foreword by the Minister of Islamic Affairs praising Allah and noting the importance of clarifying religious rites according to the methodology of the pious predecessors. The preface discusses revisions made to improve the work. The contents section lists chapters on various aspects of Hajj, the Prophet's Hajj, rituals, rulings, and other topics. An introduction emphasizes learning Hajj rituals properly to gain its rewards. The document aims to guide Muslims in performing Hajj correctly.
The document discusses the three types of Hajj pilgrimage in Islam: Tamattu, Ifrad, and Qiran.
Tamattu involves assuming Ihram for Umrah only, then for Hajj later. Ifrad involves assuming Ihram for Hajj only. Qiran involves combining Umrah and Hajj in one Ihram. The document states that Tamattu is considered the best type, and explains the rituals and intentions required for each type of pilgrimage. It also notes exceptions if a pilgrim is unable to complete their intended rituals due to illness or other factors.
The document discusses the three types of Hajj pilgrimage in Islam: Tamattu, Ifrad, and Qiran.
Tamattu involves assuming Ihram for Umrah only, then for Hajj later. Ifrad involves assuming Ihram for Hajj only. Qiran involves combining Umrah and Hajj in one Ihram. The document states that Tamattu is considered the best type, and explains the rituals and intentions required for each type of pilgrimage. It also clarifies when a pilgrim would be called a Mu'tamir, Mutamatti, or Mufrid depending on their intentions and actions.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document discusses the benefits of exercise for mental health. It states that regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document discusses the history and development of artificial intelligence over the past 70 years. It outlines some of the key milestones in AI research from the early work in the 1950s to modern advances in deep learning. While progress has been steady, fully general artificial intelligence that can match or exceed human levels of intelligence remains an ongoing challenge that researchers are still working to achieve.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive functioning. Exercise causes chemical changes in the brain that may help protect against mental illness and improve symptoms.
The document discusses the benefits of exercise for mental health. Regular physical activity can help reduce anxiety and depression and improve mood and cognitive function. Exercise causes chemical changes in the brain that may help protect against developing mental illness and improve symptoms for those who already suffer from conditions like anxiety and depression.
This document provides an overview of wound healing, its functions, stages, mechanisms, factors affecting it, and complications.
A wound is a break in the integrity of the skin or tissues, which may be associated with disruption of the structure and function.
Healing is the body’s response to injury in an attempt to restore normal structure and functions.
Healing can occur in two ways: Regeneration and Repair
There are 4 phases of wound healing: hemostasis, inflammation, proliferation, and remodeling. This document also describes the mechanism of wound healing. Factors that affect healing include infection, uncontrolled diabetes, poor nutrition, age, anemia, the presence of foreign bodies, etc.
Complications of wound healing like infection, hyperpigmentation of scar, contractures, and keloid formation.
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En fiqh of_hajj_albaani
1. S a l a f i P u b l i c a t i o n s . c o m Page 1
The Fiqh of Hajj
Taken from
Silsilah Ahadeeth As-Saheehah & Silsilah Ahadeeth Ad-Daeefah
of
The Muhaddith, Shaykh, Allamaah
Muhammad Nasiruddeen al-Albaani
Rahimahullaahu Ta’ala
Translated byAbbas Abu Yahya
THE FIQH OF HAJJ 1
The Excellence of Hajj 3
Not Leaving Off Hajj for More than Five Years 3
Ihram 4
What is Avoided in Hajj is that which is Avoided in Umrah 4
The Prohibition of the Woman in Ihram Covering her Face with a Scarf 4
The Permissibility of the Person in Ihram Covering his Face if Needed. 5
What Animals are Permissible for the Muhrim to Kill 6
Talbeeyah 7
Mina 7
Tawwaaf 8
Salutation of the House - for the person not in Ihram- is Two Rakah 8
The Hajj Pilgrimage is Only Made to the House of Allaah 8
Raml 10
The Sharia’ Reasoning for the Brisk Walk During Tawwaaf 10
Iltizaam 12
Arafat 13
Jamaraat 14
Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah 14
Does the Person Performing Hajj Walk to the Jamarah to Stone it? 15
2. S a l a f i P u b l i c a t i o n s . c o m Page 2
Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women 16
Slaughter 17
After the Completion of Hajj 17
The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave 17
3. S a l a f i P u b l i c a t i o n s . c o m Page 3
The Excellence of Hajj
No. 1185 & 1200 - On the authority of Ibn Abbas in a narration ascribed to the Prophet: -
sallAllaahu alayhi wa sallam:
‘Be regular with (in another narration: follow up) the Hajj and the Umrah since they wipe out
poverty and sins, just as the furnace separates the slag from the iron.’
Not Leaving Off Hajj for More than Five Years
No. 1662 - The Messenger - sallAllaahu alayhi wa sallam said: ‘Indeed Allaah says: Verily I
have made a slave’s body healthy and given him adequate livelihood yet five years have passed
and he has not come to Me and redeemed himself, as a pilgrim.’
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: al-Mundhiri said in ‘al-Targheeb’ (2/134): Narrated by Ibn Hibban in his ‘Saheeh’ and
by al-Bayhaqi who said: ‘Alee bin al-Mundhir said: Some of our companions narrated to me
saying: Hasan bin Hayyin used to be amazed by this hadeeth and used to implement it. He
would love a healthy, prosperous person not to leave off Hajj for five years.’
No. 1264 - On the authority of Jaabir in a narration ascribed to the Prophet: -sallAllaahu alayhi
wa sallam: ‘The goodness of Hajj is feeding people and good speech.’
No. 1820 - On the authority of Jaabir who said: the Messenger of Allaah - sallAllaahu alayhi wa
sallam said: ‘Pilgrims for Hajj and Umrah are the delegates of Allaah. He called them and they
responded, they asked of Him and He gave them.’
4. S a l a f i P u b l i c a t i o n s . c o m Page 4
Ihram
What is Avoided in Hajj is that which is Avoided in Umrah
No.2765 - On the authority of Safwaan bin Umayyah who said: A man came to the Messenger of
Allaah -sallAllaahu alayhi wa sallam: wearing a lot of coloured perfume on his clothing, he was
wearing different pieces of clothing and he had already assumed Ihraam for Umrah. He said:
‘What do you order me to do, O Messenger of Allaah, in my Umrah?’
Then Allaah -Azza wa Jal- revealed: <<Complete the Hajj and Umrah for Allaah >>
So the Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Where is the person who asked
the question about Umrah?’
The man said: ‘Here I am.’
So the Messenger said: ‘Remove your clothing and take a bath, clean off the perfume as much as
you can and whatever you used to do for your Hajj, then do that in your Umrah.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: Ibn Hajr said in ‘al-Fath’ (3/394): Ibn al-Muneer said in ‘al-Hashiyah’: ‘What the
Messenger -sallAllaahu alayhi wa sallam- said was: “Wassna’,” (i.e. the Arabic word for ‘do,
make’) which means: ‘To leave something,’ because the clarification meant what a Muhrim
keeps away from. So, the benefit taken from this explanation is that ‘leaving something is an
action in itself.’
The Prohibition of the Woman in Ihram Covering her Face with a Scarf
No. 2930 - On the authority of ‘Uqbah bin ‘Aamr al-Juhanee who said: ‘My sister vowed that
she would walk to the Ka’bah barefoot and unveiled. So the Messenger of Allaah -sallAllaahu
alayhi wa sallam- came to her and said: ‘What is wrong with this woman?’
They said: She vowed to walk to the Ka’bah barefoot and unveiled!
So he said: ‘Order her to take a ride, cover herself, perform the Hajj and slaughter an animal.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
5. S a l a f i P u b l i c a t i o n s . c o m Page 5
‘In this hadeeth there are some important benefits, from them:
That the Ihram of the woman is for her face, so it is not permissible for her to cover her face with
her Khimaar (scarf), rather she covers her head and chest. This is like the hadeeth: ‘A woman in
Ihram does not wear a Niqaab (face veil), nor does she wear gloves.’
Narrated by Bukhari and Muslim.
[Important note: Shaykh al-Albaani said in his book: ‘The Rites of Hajj and Umrah’ (p.12)
‘It is permissible for the woman to cover her face with something like a Khimaar or Jilbaab,
which she throws over her head and it sits on her face. What is correct is that it can touch her
face, but she cannot tie it to her face. This is similar to what Ibn Taymeeyah -Rahimahullaah-
said.]’
No. 2617 -The Messenger - sallAllaahu alayhi wa sallam said: ‘O Allaah this Hajj has no
ostentation in it nor any hypocrisy.’
The Permissibility of the Person in Ihram Covering his Face if Needed.
No. 2899 - On the authority of Uthmaan bin ‘Affan –Rahiallaahu anhu- that ‘The Prophet -
sallAllaahu alayhi wa sallam- would cover his face while he was in a state of Ihram.’
Saheeh
Silsilah-Saheehah
On the authority of Abdullaah bin ‘Aamir bin Rabeeh that he saw ‘Uthmaan bin ‘Affan in a
village near Madina with his face covered by a deep red coloured, velvet cloth on a summer’s
day while he was a Muhrim (in the state of Ihram).
Its chain is authentic.
Shaykh Albaani said: ‘So if you know that the chain of narration is authentic, then there is no
contradiction between this hadeeth and the report which is Mawqoof (the Isnad only goes back to
the Companion) at ‘Uthmaan, as is apparent. This is because there is nothing that conflicts with
the acceptability of ‘Uthmaan doing that which it is possible the Messenger -sallAllaahu alayhi
wa sallam- did.
This is better (that the hadeeth and the Athar correspond) rather than attributing a mistake to one
of the trustworthy narrators simply because ‘Uthmaan did an action that he narrated from the
Prophet -sallAllaahu alayhi wa sallam. Do you not also see that there is no difference between
what ad-Daraqutni -Rahimullaah- noted, saying that the Mawqoof (the Isnad only goes back to
the Companion) precedes the Marfoo’ (a narration ascribed to the Prophet), and those who invert
the issue saying that the Marfoo’ precedes the Mawqoof.
6. S a l a f i P u b l i c a t i o n s . c o m Page 6
The truth is that both of them are authentic, so neither of them opposes the other.
Indeed there are many Aathaar narrated by the Companions, the Tabieen and the diligent
Imaams which permit the person in a state of Ihram to cover his face if need be. Ibn Hazm uses
these Aathaar as evidence in his book ‘al-Muhalla’ (7/91-93) so as to support the original stance.
Al-Bayhaqi also narrated some of these Aathaar (5/54)
This hadeeth does not oppose the saying of the Messenger -sallAllaahu alayhi wa sallam-
regarding the person who dies while in a state of Ihram:
‘Wash him with water mixed with Acacia leaves, shroud him in his clothing and do not cover his
face or head.’
Narrated by Muslim and other than him and it is narrated in the book ‘al-Irwaa’ (4/198-199).
This verdict is specific to the one who dies in a state of Ihram but the hadeeth under discussion is
regarding the living, so it (i.e. the ruling) is different.’
What Animals are Permissible for the Muhrim to Kill
No. 193 -‘Five types of animals which, if a Muhrim kills, there is no blame upon him: a crow, a
predatory bird, a rat, scorpion and a voracious dog.’
Saheeh
Narrated by Bukhari and Muslim on the authority of Ibn Umar in a narration ascribed to the
Prophet: -sallAllaahu alayhi wa sallam.
Shaykh Albaani said:
‘From what is clear in this hadeeth is the absence of blame, which shows the permissibility of
killing them. It is not to be understood from this that it is recommended or obligatory to kill
them or that it is better leave off killing them.’
7. S a l a f i P u b l i c a t i o n s . c o m Page 7
Talbeeyah
No. 830 - On the authority of Zaid bin Khalid al-Juhanee, on the authority of the Messenger of
Allaah -sallAllaahu alayhi wa sallam - who said:
‘Jibraeel came to me and said: O Muhammad! Order your Companions to raise their voices with
the Talbeeyah (proclamation for Hajj or Umrah), since it is from the signs of Hajj.’
No. 1500 - On the authority of Abu Bakr as-Siddeeq who said that the Messenger of Allaah -
sallAllaahu alayhi wa sallam- was asked: ‘What is the best Hajj?’
He answered ‘The one where you raise your voice reciting the Talbeeyah and you slaughter an
animal.’
No. 1621 - On the authority of Abu Huraira in a narration ascribed to the Prophet: -sallAllaahu
alayhi wa sallam: ‘A person does not ever make Talbeeyah except that he is given glad tidings,
nor does a person ever say Takbeer except that he is given glad tidings.’
It was asked: ‘With Paradise?’
He answered: ‘Yes.’
Mina
No. 804 - On the authority of Ibn Abbas: the Messenger - sallAllaahu alayhi wa sallam used to
visit the House (Ka’bah) every night from the nights of Mina.’
8. S a l a f i P u b l i c a t i o n s . c o m Page 8
Tawwaaf
No. 2725 - On the authority of Abdullaah bin Umar who said I heard the Messenger of Allaah -
sallAllaahu alayhi wa sallam- saying: ‘Whoever makes seven circuits of Tawwaaf around the
House (Ka’bah) and prays two Rakats, it is the same as freeing a slave.’
Salutation of the House - for the person not in Ihram- is Two Rakah
The Hadeeth has no chain - La Asl laha
No.1012 ‘Salutation of the House is done with Tawwaaf.’
The Hadeeth has no chain - La Asl laha
Silsilah-Daeefah
Shaykh Albaani said:
‘I say: I do not know, neither from the sayings or actions of the Sunnah, that which attests the
meaning of this hadeeth other than the general evidences which mention praying before sitting in
the Masjid which then include the Masjid al-Haraam.
The assertion that salutation of the Masjid al-Haraam is the Tawwaaf opposes the general
evidence previously mentioned. So, this salutation cannot be accepted until it can be affirmed
and how inconceivable is that? Especially as – due to experience - it is not possible for the
person entering the Masjid al-Haraam during the days of the sacred seasons to perform the
Tawwaaf every time he enters it, so praise be to Allaah Who has made the matter easy.
<<And He has not placed any burden upon you in your religion>>
Indeed what must be brought to attention here regarding this verdict is that it is for the person
who is not a Muhrim. As for the person who is in Ihram then the rightful Sunnah is that he
begins with the Tawwaaf and then the two Rakah after it.’
The Hajj Pilgrimage is Only Made to the House of Allaah
Da’eefah No. 265 Mawdoo- Fabricated
‘O Abu Huraira! Teach the people the Quran and learn it, because if you died upon that, the
Angels would visit your grave just as they visit the Ancient House (Ka’bah).
Teach the people my Sunnah, even if they dislike it. If you would like not to stop on the bridge
on the Day of Judgement, even for the blink of an eye until you enter Paradise, then do not
innovate with your opinion.’
Mawdoo- Fabricated
9. S a l a f i P u b l i c a t i o n s . c o m Page 9
Silsilah-Daeefah
Shaykh Albaani said:
‘Ibn al-Jawzi mentions this narration in his book ‘al-Mawdoo’aat’ (The Fabricated Ahadeeth)
(1/264) and he said: ‘Not authentic and Abu Hammam (one of the narrators) is Muhammad bin
Mujeeb.
Yahya said: ‘He is a liar.’
Abu Haatim said: ‘He is lost in hadeeth (i.e. rejected).’
As-Sooyuti brings a similar narration but mentions the wording: ‘If death comes to you and you
are in this state then the Angels perform Hajj (pilgrimage) to your grave just as the believers
perform Hajj to the House of Allaah, the Haraam.’
As-Sooyuti remained silent about this; but I have a more severe hatred for this wording than the
first - due to what it mentions about performing Hajj to a grave - as it is an innovated statement
which has no origin in the Sharia’. Also, performing Hajj to a visited thing other than the House
of Allaah, the Haraam, is not mentioned in the Sharia’.
As for performing Hajj (Pilgrimage) to graves, then that is done by Ahl-ul-Bida’ (the people of
Bida’) who aggrandize graves to extreme by journeying to them, spending nights there,
performing Tawwaaf around them, making Dua’, begging and imploring of the graves and other
similar things which are all symbols of the Hajj. Some of them even authored a book entitled
‘The Rites of Making Hajj to Shrines and Graves’ as a refutation of what Shaykhul-Islaam Ibn
Taymeeyah mentioned in his books!!
This is major misguidance and no Muslim who has smelt the fragrance of pure Tawheed will
doubt that this is the thing most disliked by the Messenger -sallAllaahu alayhi wa sallam-. So
how can it be conceived possible that the Messenger -sallAllaahu alayhi wa sallam- made this
statement: ‘the Angels would visit your grave just as they visit the Ancient House (Ka’bah).’
O Allaah! Indeed the heart testifies that the Prophet -sallAllaahu alayhi wa sallam- never said
even one of the letters from this statement. May Allaah disfigure the one who fabricated this.’
10. S a l a f i P u b l i c a t i o n s . c o m Page 10
Raml
The Sharia’ Reasoning for the Brisk Walk During Tawwaaf
No. 2573 - On the authority of Ibn Abbas –Rahiallaahu anhu- ‘The Quraish said: ‘Indeed
Muhammad and his Companions have been weakened by the fever of Yathrib.’ So in the year
the Messenger of Allaah - sallAllaahu alayhi wa sallam – performed Umrah he said to his
Companions: ‘Walk briskly around the Ka’bah so the Mushrikeen can see your strength.’ So
when they walked briskly the Quraish said: ‘It has not weakened them.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘This chain is Saheeh according to the conditions of Imam Muslim. Bukhari narrates it without a
complete chain in his ‘Saheeh’ (5/86) on the authority of Hamad bin Salamah in a narration
similar to this, as does Hamad bin Zayd in a narration on the authority of Ayoob whose wording
is as follows:
‘The Prophet -sallAllaahu alayhi wa sallam- commanded them to walk briskly for three circuits
and walk calmly between the two corners so the Mushrikeen could see their strength and
patience.’
So the Mushrikeen said: ‘These are those whom you claimed had been weakened by the fever.
They are stronger and more patient than such and such!’
In ‘al-Musnad’ (1/305) via another chain which is narrated on the authority of Abu Tufail from
Ibn ‘Abbas that when the Messenger of Allaah -sallAllaahu alayhi wa sallam- stopped at a place
not far from Makkah called ‘Marra az-Zahran’ on his way to Umrah, it reached the Companions
of the Messenger of Allaah -sallAllaahu alayhi wa sallam- that the Quraish were saying: What
has caused them to come here feeble and thin?
So his Companions said: ‘If we slaughter our camels, eat from their meat and make a broth from
its soup, then we will be relaxed when we enter upon the people tomorrow.’
The Messenger said: ‘Do not do that, but gather your provisions and bring them to me.’ So they
gathered them for the Messenger -sallAllaahu alayhi wa sallam- and spread out a tablecloth
made from leather. They ate, and had eaten satisfactorily, then left and every one of them took
some in their sacks. Then the Messenger of Allaah -sallAllaahu alayhi wa sallam- turned and
went ahead until he entered the Masjid – and the Quraish were sitting near the black stone. The
Messenger -sallAllaahu alayhi wa sallam- uncovered one of his shoulders through his top
garment then said: ‘Do not let the people see you as deficient/weak.’
11. S a l a f i P u b l i c a t i o n s . c o m Page 11
He touched the corner and entered Tawwaaf, passing by the Yemeni corner and walking to the
Black Stone.
The Quraish said: ‘Just walking in the Tawwaaf does not please them, but they leap and jump
like gazelles.’
The Messenger -sallAllaahu alayhi wa sallam- did that for three circuits and so it became the
Sunnah.
Abu Tufail said: ‘Ibn ‘Abbas informed me that the Prophet -sallAllaahu alayhi wa sallam- did
this in his farewell Hajj.’
Its chain is also authentic according to the conditions of Imam Muslim.
It was also narrated by al-Bayhaqi in his book ‘Dala’il an-Naboowa’ (3/3/1) through two routes.
Muslim narrated it (4/64) by way of al-Jareeri on the authority of Abu Tufail with a similar
narration and it has been researched in ‘al-Irwaa’ (4/315).
It was also narrated via ‘Atta on the authority of Ibn Abbas who said: ‘Indeed the Messenger of
Allaah -sallAllaahu alayhi wa sallam- walked, and he walked briskly, around the House
(Ka’bah) to show the Mushrikeen his strength.’
Benefit: Perhaps someone might say: ‘If the Sharia’ reason for the brisk walk during the
Tawwaaf was to show the Mushrikeen the strength of the Muslims, then can it not be said that as
the reason for doing the action has ceased, then the legislation of the brisk walk should cease
too?’
The answer: No, because the Prophet - sallAllaahu alayhi wa sallam – walked briskly in his
Tawwaaf after that first Umrah, in his farewell Hajj, as is mentioned in the long hadeeth of Jabir
and by other than him, such as this hadeeth of Ibn Abbas with the previous narration of Abu
Tufail. This is why Ibn Hibban said in his book ‘Saheeh’ (6/47 al-Ihsaan): ‘So this objection has
been cleared up and the brisk walk during Tawwaaf remains prescribed upon the Ummah of al-
Mustafa - sallAllaahu alayhi wa sallam – until the Day of Judgement.’
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Iltizaam
No.2138- On the authority of Abdullaah bin ‘Amr who said the Messenger - sallAllaahu alayhi
wa sallam used to place his chest, face, forearms and hands between the Black Stone and the
door of the Ka’bah in his Tawwaaf.’
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Arafat
No. 2551 - On the authority of ‘Aeysha that the Messenger of Allaah -sallAllaahu alayhi wa
sallam- said: ‘There is no other day in which Allaah frees more slaves from the fire than the Day
of ‘Arafah. Indeed, He comes close to them then boasts about them to the Angels and then He
says: ‘What do these people want?’
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Jamaraat
No. 2515 - On the authority of Ibn Abbas who said that the Messenger of Allaah - sallAllaahu
alayhi wa sallam said: ‘If you stone the Jamaar (pillars) it will be as light for you on the Day of
Judgement.’
No. 1437 - The Messenger - sallAllaahu alayhi wa sallam said: ‘Stone the Jamarah with pebbles
the size of chick peas.’
Gathering the Pebbles for Stoning the Jamaraat from Mina and not from Muzdalifah
No. 2144 - On the authority of al-Fadl bin Abbas who said the Messenger of Allaah - sallAllaahu
alayhi wa sallam said to the people when they left on the evening of ‘Arafat and Muzdalifah:
‘You should be tranquil.’ He said this while he was preventing his female camel from speeding
until he entered Mina and descended in a place between Mina and Muzdalifah. Then he said:
‘You should take pebbles the size of chick peas, with which you can stone the Jamarah.’
Then al-Fadl said: ‘and the Prophet -sallAllaahu alayhi wa sallam- was demonstrating with his
hand just as when a person throws.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: Nisa’ee wrote a chapter heading for this hadeeth saying: ‘From where does one collect
the pebbles?’ indicating by this that collecting pebbles takes place in Mina and the hadeeth
regarding this is clear. This is because the Prophet -sallAllaahu alayhi wa sallam- ordered them
to do this when he stopped at a place called ‘Muhassir’, while he was in Mina, as is mentioned in
the narration of Muslim and al-Bayhaqi.
What also indicates this is the apparent hadeeth of Ibn ‘Abbas who said: The Messenger of
Allaah -sallAllaahu alayhi wa sallam- said to me on the morning of ‘Aqabah while he was on his
she-camel: ‘Collect small stones for me.’
So I collected small pebbles for him which were like chickpeas and when I placed them in his
palm, he said: ‘The likes of these (type and size stones), O you people. Beware of exaggerating
in the Deen, as indeed what destroyed those before you was exaggeration in the Deen.’
Narrated by Nisa’ee, al-Bayhaqi and Ahmad (1/215,247) with an authentic chain.
Indeed the evidence here is his saying: ‘early at ‘Aqabah’ by which he means the early morning
in which you stone the large Jamarat al-‘Aqabah, and from what is apparent from the hadeeth is
that the act of collecting the pebbles took place in Mina, near the Jamarah. As for what people
15. S a l a f i P u b l i c a t i o n s . c o m Page 15
do today, collecting pebbles in Muzdalifah, we do not know an origin for it in the Sunnah, rather
it opposes these two ahadeeth and it contains burden and inconvenience with no benefit.’
Does the Person Performing Hajj Walk to the Jamarah to Stone it?
No. 2072 - On the authority of Ibn Umar –Rahiallaahu anhu- that ‘The Prophet -sallAllaahu
alayhi wa sallam- would walk to the Jamarah if he wanted to stone it; he would walk to it and
walk back from it.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: Tirmidhi said at the end of this hadeeth:
‘Most of the people of knowledge implement this hadeeth while some of them say: He would
ride on the day of an-Nahr (slaughtering) and would walk for the days other than the day of an-
Nahr.’
Tirmidhi continues: ‘It is as if the person who said this statement intended to follow the Prophet -
sallAllaahu alayhi wa sallam- in his action, because indeed what is narrated of the Prophet -
sallAllaahu alayhi wa sallam- is that he rode on the day of an-Nahr to go to stone the Jamarah-
and only Jamarat ul-‘Aqabah is stoned on the day of an-Nahr.’
I say (Albaani): As for the Prophet -sallAllaahu alayhi wa sallam- stoning the Jamarat ul-
‘Aqabah while he was riding, then this is mentioned in the long hadeeth of Jaabir cited in the
book ‘The Hajj of the Prophet -sallAllaahu alayhi wa sallam’ from the narration of Muslim and
others. This is why the hadeeth of Ibn Umar (above) that when the Prophet intended ‘to stone
the Jamarat, he would walk to it and walk back from it’ is explained to mean other than the
stoning of the day of an-Nahr, thereby reconciling this hadeeth of Ibn Umar with the hadeeth of
Jaabir, and Allaah knows best.
Then I came across that which supports this opinion, from the narration of Abdullaah bin Umar
on the authority of Nafi’ with the wording: ‘On the authority of Ibn Umar: that he used to come
to the Jamaar during the three days after the day of an-Nahr, going back and forth walking and
he mentioned that the Prophet -sallAllaahu alayhi wa sallam- used to do that.’
Narrated by Abu Dawood(1969) and Ahmad 92/156)
In another narration by Ahmad (2/114,138):
Ibn Umar used to stone the Jamarat ul-‘Aqabah while riding on his animal on the day of an-
Nahr and he never used to go to the other Jamaarat after that except that he would go back and
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forth walking. He asserted that the Prophet -sallAllaahu alayhi wa sallam- never used to go back
and forth to the Jamaarat, except on foot.’
Everything is Permissible After Stoning the Jamaarat al-‘Aqabah Except Women
No. 239 - On the authority of Ibn Abbas –Rahiallaahu anhu- who said that: The Messenger of
Allaah -sallAllaahu alayhi wa sallam- said: ‘When you stone the Jamarah, then everything
except women becomes permissible.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: In this hadeeth is a clear proof that when the person on Hajj has stoned the Jamaarat al-
‘Aqabah then all the prohibitions of Ihraam are lifted except for the prohibition of intercourse
with women; this is not permissible for him as has been unanimously agreed.’
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Slaughter
No. 805- On the authority of Jaabir who said: we used to preserve the slaughtered meat and take
it to Madina during the time of the Messenger of Allaah - sallAllaahu alayhi wa sallam.’
After the Completion of Hajj
No.1379 – On the authority of ‘Aeysha in a narration ascribed to the Prophet: -sallAllaahu alayhi
wa sallam:
‘When you have completed your Hajj then you should hasten your journey to your family, since
it is greater in its reward.’
No. 1451- On the authority of Ibn Umar in a narration ascribed to the Prophet: -sallAllaahu
alayhi wa sallam: ‘Appreciate this House (Ka’bah) since it has been destroyed twice and the
third time it will be raised up.’
No. 883- On the authority of ‘Aeysha that she would carry Zam-Zam water, and she would say
that the Messenger of Allaah - sallAllaahu alayhi wa sallam used to carry Zam-Zam water in
leather water sacks and jugs, and he used to pour it on the sick and give it to them to drink.’
The Permissibility of Visiting the Prophet’s -sallAllaahu alayhi wa sallam- Grave
No. 2497 - On the authority of ‘Aasim bin Humaid as-Sakooni –Rahiallaahu anhu- that when the
Prophet -sallAllaahu alayhi wa sallam- sent Mu’adh to Yemen, he came out with him to advise
him. Mu’adh was riding and the Messenger -sallAllaahu alayhi wa sallam- was walking next to
his riding animal. When the Prophet -sallAllaahu alayhi wa sallam - had advised him he said: O
Mu’adh! Indeed you might not meet me after this year and perhaps you will pass by my Masjid
and my grave.’
Saheeh
Silsilah-Saheehah
Shaykh Albaani said:
‘Benefit: ‘Dr. al-Booti uses this hadeeth in the last part of his book ‘Fiqh as-Seerah’ as evidence
for the permissibility of visiting the Prophet’s -sallAllaahu alayhi wa sallam- grave – claiming
that Ibn Taymeeyah rejects this visiting!
Even though we do not oppose his use of this proof, as it is indeed clear, we notify the readers
that this is a false claim and a lie against Ibn Taymeeyah -Rahimullaah. Indeed his books make
clear and abundant mention of its legality and he even expounded on how to visit the grave.
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What Ibn Taymeeyah rejected was intending a journey to visit the grave as is the meaning of the
hadeeth: ‘Do not undertake a journey except to three Masajid…’ which I have explained in detail
with the sayings of Ibn Taymeeyah himself in my refutation of al-Booti entitled: ‘In defense of
the Prophetic hadeeth.’ So what does the doctor intend by persisting with this slander which is
even in the latest print of his book?
Intelligent readers know the answer.’
No. 45 - ‘Whoever performs the Hajj of the House (Ka’bah) and does not visit me has indeed
treated me badly.’
Fabricated- Mawdoo
Silsilah-Daeefah
Shaykh Albaani said:
‘Benefit: From what indicates its being fabricated is that ill-treatment of the Prophet -
sallAllaahu alayhi wa sallam- is from the major sins, if not disbelief. So if the one who does not
visit the Prophet -sallAllaahu alayhi wa sallam- has committed a great sin, then this necessitates
that this visit is obligatory, like Hajj, which no Muslim would say. This is because even though
visiting the Prophet -sallAllaahu alayhi wa sallam- is from the actions that bring one closer to
Allaah, it does not exceed the status of being only recommended by the scholars. So how can it
be that the one who leaves off visiting it is harsh to the Prophet -sallAllaahu alayhi wa sallam-
and is one who turns away from him!?’
All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet
Muhammad,
His family, his companions and all those who follow his guidance.