Abu Zakariyya Ahmed Al-Hudaydi

🔴 We Are Live! By the permission and grace of Allah, we are now LIVE with our seventh lesson on the: 📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008). https://youtu.be/AmnbBVyj3OY?si=_nxI5hJCRdFWEocK

How to Perform Tayammum — A Simple Step-by-Step Description! Shaykh Salih Al-Fawzan حفظه الله

The Lofty Status of the Sunnah Imām Ibn al-Qayyim, may Allāh, the Most High, have mercy upon him, said: Indeed, the Sunnah is Allāh’s impregnable fortress; whoever enters it will be among those who are safe. It is His greatest gate; whoever enters through it will be among those who reach Him. The Sunnah upholds its people even when their deeds fall short, and its light will proceed before them when the lights of the people of innovation and hypocrisy have been extinguished. And Ahl as-Sunnah (the People of the Sunnah) are those whose faces will be whitened when the faces of the people of innovation are blackened. Allāh, the Most High, said: “On the Day when some faces will become white and some faces will become black…” [Āl ʿImrān 3:106] Ibn ʿAbbās (may Allāh be pleased with him) said: “The faces of Ahl as-Sunnah wal-Iʾtilāf (the People of the Sunnah and Unity) will become white, while the faces of Ahl al-Bidʿah wat-Tafarruq (the People of Innovation and Division) will become black.” 📚Ijtimāʿ al-Juyūsh al-Islāmiyyah ʿalā Ghazw al-Muʿaṭṭilah wal-Jahmiyyah, page: 6.

The Great Rewards of Taqwā in This Life and the Hereafter Shaykh ʿAbd ar-Raḥmān as-Siʿdī, may the abundant mercy of my Lord be upon him, said: Allāh, the Most High, said: “And whoever fears Allāh and keeps his duty to Him, He will make his matter easy for him. And whoever fears Allāh and keeps his duty to Him, He will expiate from him his sins, and will enlarge his reward.” [Aṭ-Ṭalāq 65:4–5] Thus, He promised the one who has Taqwā (fear of Allāh and dutifulness to Him): • That He will facilitate ease for him in all of his affairs. • That He will expiate his sins. • That He will magnify his rewards. And Allāh, the Most High, said: “O you who believe! If you obey and fear Allāh, He will grant you a Furqān [a criterion to judge between right and wrong], and will expiate for you your sins, and forgive you; and Allāh is the Owner of the Great Bounty.” [Al-Anfāl 8:29] So He gave glad tidings to the believers that if they have Taqwā of Him, He will grant them: • Al-Furqān — beneficial knowledge by which one distinguishes between the lawful and the unlawful. • The expiation of evil deeds and the forgiveness of sins. • The tremendous bounty of the All-Knowing King. 📚Al-Fawākih ash-Shahiyyah fī al-Khuṭab al-Minbariyyah wal-Khuṭab al-Minbariyyah ʿalā al-Munāsabāt, pages: 7–8.

🔴 We Are Live! By the permission and grace of Allah, we are now LIVE with our sixth lesson on the: 📚 Explanation of the Summary of the Description of the Prophet’s Prayer, from the Opening Takbīr to the Taslīm, as Though You See It ✍️ By the Imām and Muḥaddith, Muḥammad Nāṣir al-Dīn al-Albānī (may Allah have mercy upon him) 📖 Explanation and Commentary by Shaykh Prof. Dr. Sulaymān ibn Salīmullāh al-Ruḥaylī (may Allah preserve him) 🎙 Read and translated live by Abū Zakariyyā Aḥmad al-Ḥudaydī Join us as we study the authentic description of the prayer of our beloved Prophet ﷺ—from the opening Takbīr to the Taslīm—so that our worship conforms to his noble guidance, acting upon his blessed command: «صَلُّوا كَمَا رَأَيْتُمُونِي أُصَلِّي» “Pray as you have seen me praying.” Ṣaḥīḥ al-Bukhārī (6008). https://www.youtube.com/live/8fMr2TZJAdQ?si=f-oAg0vp9mnZMhJw

The Dangerous Misuse of the Word “Committed”: A Muslim Is Either Upright or Sinful—Not Committed or Uncommitted! Shaykh Abdurrahman Al-Umaysan حفظه الله

Four Deeds That Expel a Person from the Mercy of Allāh! ʿAlī ibn Abī Ṭālib (may Allāh be pleased with him) said: The Messenger of Allāh ﷺ narrated to me four statements: “May Allāh curse the one who sacrifices to other than Allāh; may Allāh curse the one who curses his parents; may Allāh curse the one who shelters a muḥdith [an offender or an innovator]; and may Allāh curse the one who alters the boundary markers of the land.” Narrated by Muslim. Shaykh al-ʿAllāmah Ṣāliḥ ibn Fawzān ibn ʿAbdillāh al-Fawzān, may Allāh preserve him, said: The Overall Meaning of the Ḥadīth: The Prophet ﷺ warns his Ummah against four grave offences, informing us that Allāh, the Most High, expels from His mercy whoever commits any one of them: The first: Seeking nearness to other than Allāh through sacrifice, because this is directing an act of worship to one who is not entitled to it. The second: The one who invokes a curse upon his parents, insults them, or causes this to occur by insulting the parents of another person, whereupon that person responds by doing the same to his parents. The third: The one who protects an offender who deserves a prescribed Islamic punishment, thereby preventing the punishment from being carried out upon him; or the one who is pleased with an innovation in the religion and approves of it. The fourth: The one who tampers with the land boundary markers that distinguish people’s respective rights, moving them forward or backward from their proper places, thereby unjustly taking a portion of another person’s land. 📚Al-Mulakhkhaṣ fī Sharḥ Kitāb at-Tawḥīd, pages: 97–98.

“Those Who Remember Allah While Standing, Sitting, and Lying on Their Sides” Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: This verse indicates that a person should remember Allah while standing, sitting, and lying on his side. But who among us is capable of this? Who among us remembers Allah in all of his states? Indeed, heedlessness overtakes the hearts. Even when we remember Allah in a place of remembrance, the hearts may still be heedless. So beware lest the statement of Allah, Glorified and Exalted is He, apply to you: ﴿وَلَا تُطِعْ مَنْ أَغْفَلْنَا قَلْبَهُ عَن ذِكْرِنَا وَاتَّبَعَ هَوَاهُ وَكَانَ أَمْرُهُ فُرُطًا﴾ “And do not obey the one whose heart We have made heedless of Our remembrance, who follows his desires, and whose affair has become neglected and lost.” [Sūrah al-Kahf: 28] By Allah, a person should fear for himself when he sees that his affairs are being wasted: days and nights pass over him, yet he finds nothing of benefit that he has produced. It is feared that he may be among those whose hearts Allah has made heedless of His remembrance. Also contained in this verse is that when Allah grants a person success in remembering Him abundantly, Allah blesses his time and blesses his work. This is something we hear about regarding the scholars of the past. You would find one of them writing many volumes within a short period of time, despite all of his other responsibilities and circumstances, the hardship of living, and the lack of proper lighting at night—to the point that some of them even lost their eyesight due to the dimness of the light. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (2/290–291).

A Good Word Can Transform a Marriage: Praise Your Wife for the Good She Does — Do Not Let Her Efforts Go Unnoticed! Shaykh Ali bin Zayd Al-Madkhali حفظه الله

The Meaning of the Prophet’s ﷺ Statement: “Al-Ḥamdu lillāh Fills the Scale” Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: If someone were to ask: How can “Al-ḥamdu lillāh” fill the Scale when it is a deed and not a physical object that can be weighed? The answer is: Allah, the Mighty and Majestic, will cause deeds to take physical form on the Day of Resurrection, and they will then be weighed. At that point, “Al-ḥamdu lillāh” will fill the Scale. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (2/8).

The Intelligent Person Does Not Concern Himself with Luxuriating the Body Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: In this is an indication warning against luxury and excessive indulgence, and that it is a cause of a person falling into wrongdoing, due to the statement of Allah: ﴿وَاتَّبَعَ الَّذِينَ ظَلَمُوا مَا أُتْرِفُوا فِيهِ﴾ “And those who wronged pursued the luxuries in which they had been indulged.” And in most cases, those who live in excessive luxury are the ones who perish, as Allah, the Most High, said in Sūrah al-Wāqiʿah: ﴿إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُتْرَفِينَ﴾ “Indeed, before that they had been living in luxury.” [Sūrah al-Wāqiʿah: 45] The intelligent person does not concern himself with luxuriating the body. Rather, he concerns himself with enriching and cultivating the heart through knowledge and faith. As for providing comfort for the body, it is only a means of maintaining and strengthening it so that it may fulfil the purpose for which it was created. For this reason, Shaykh al-Islam Ibn Taymiyyah, may Allah have mercy upon him, said: “A person should regard wealth like the donkey he rides, or like the lavatory in which he relieves himself.” However, for most people today, the matter has become the complete opposite. They have made wealth their primary concern, while the worship for which they were created has become a secondary matter—except for those whom Allah wills. 📚Taʿlīq ʿalā Ṣaḥīḥ al-Bukhārī (9/789).

What Protects a Person from the Harm of the Evil Eye? Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: The evil eye is real and established. If anything were to precede the divine decree, the evil eye would have preceded it. But what protects a person from its harm? The answer is that there are a number of things: First: A person should regularly recite the legislated adhkār prescribed for the morning and evening. Second: He should not preoccupy himself with the evil eye or constantly think about it. If he becomes overly concerned with it and keeps it constantly in his mind, his imagination may overpower him until he believes that the evil eye has afflicted him, or he may think that he has been affected by it when in reality he has not. A person should be strong, relying upon Allah, the Mighty and Majestic, and entrusting his affairs to Him. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (1/654–655).

A Refutation of the Rāfiḍah’s Claim: “The Prophet’s ﷺ Wives Are Not From Ahl al-Bayt” — An Evident Qurʾānic Proof! Shaykh Abdurrahman Al-Umaysan حفظه الله

The Correct Manner of Performing Ṣalāt al-Kusūf (Eclipse Prayer) When the sun or the moon is eclipsed, the Sunnah is to rush to the prayer, turning to Allah in awe and humility. The prayer of al-Kusūf is distinct in its form, longer in its standing, recitation, bowing, and prostration, as authentically reported from the Messenger of Allah ﷺ. Its description is as follows: 1. The worshipper begins with the takbīrat al-iḥrām (opening takbīr), then recites the opening supplication. 2. He seeks refuge in Allah from Shayṭān, recites Bismillāh al-Raḥmān al-Raḥīm, then recites al-Fātiḥah followed by a long sūrah, reciting aloud. Ibn ʿAbbās (may Allah be pleased with him) narrated that the Prophet ﷺ recited a portion “like Sūrah al-Baqarah.” (al-Bukhārī 1052, Muslim 907). 3. After completing the recitation, he says the takbīr and bows a lengthy bowing (rukūʿ), prolonging the supplications of the bowing. 4. He then rises, saying: Samiʿa Allāhu liman ḥamidah and, upon standing upright, says: Rabbanā wa laka al-ḥamd. He prolongs this standing in proportion to the rukūʿ. 5. He then begins a second recitation: al-Fātiḥah followed by another long sūrah, shorter than the first. ʿĀ’ishah (may Allah be pleased with her) said: “I estimated his recitation and found that he recited Sūrah Āl ʿImrān.” (Abū Dāwūd 1187, authenticated by al-Albānī in Ṣaḥīḥ Sunan Abī Dāwūd 1/325). 6. He bows a second rukūʿ, also long but shorter than the first. 7. He rises once again, saying: Samiʿa Allāhu liman ḥamidah, Rabbanā wa laka al-ḥamd. 8. He then prostrates, making a long sujūd equal in length to the rukūʿ, then sits between the two prostrations, prolonging the sitting like the sujūd. 9. He performs a second sujūd, long but shorter than the first. 10. This completes the first rakʿah. 11. He then stands for the second rakʿah and prays it in the same manner as the first: two recitations, two bowings, and two prostrations. However, every recitation, bowing, standing, and prostration is shorter than the corresponding act in the first rakʿah, in accordance with the practice of the Prophet ﷺ. 12. Finally, he sits for the tashahhud, sends ṣalāt upon the Prophet ﷺ, then concludes the prayer with two taslīms. This is the complete description of Ṣalāt al-Kusūf as authentically narrated from ʿĀ’ishah and Jābir (may Allah be pleased with them both), who described the prayer of the Messenger of Allah ﷺ during the eclipse in detail (al-Bukhārī 1044, 1047, 1050, 1056; Muslim 901, 904). Thus, the eclipse prayer is marked by its length, humility, and repeated standing and bowing, reminding the believers of the greatness of Allah, the smallness of His creation, and the urgent need to turn back to Him in repentance and remembrance.

What Is the Ruling if the Obligatory Prayer and the Eclipse Prayer Coincide? And Is the Eclipse Prayer Made Up if It Is Missed for a Valid Excuse? Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said: Issue: If the obligatory prayer and the eclipse prayer coincide, then if there is ample time for both, the eclipse prayer is given precedence. However, the sermon is not delivered if there is a fear that the time for the obligatory prayer will end. But if there is not enough time for both, then the obligatory prayer is given precedence. Once the obligatory prayer is completed, the eclipse prayer is then performed, because in most cases the eclipse will not end within the short duration of an obligatory prayer—around ten or fifteen minutes. Issue: If a person sleeps through the eclipse prayer, does he make it up? The answer is that there is a beneficial principle here: Every act of worship that is legislated for a specific cause is no longer legislated once that cause has ceased. Therefore, if the eclipse has ended, the prayer cannot be made up, because it was legislated due to a specific cause. Likewise, if a person enters the mosque and then sits down for a long period, we do not tell him to make up the two Rakʿahs of greeting the mosque, because their time has passed. Similarly, if a person performs wuḍūʾ—and it is Sunnah to pray two Rakʿahs after wuḍūʾ—but a long period passes between his wuḍūʾ and those two Rakʿahs, then the two Rakʿahs are no longer prescribed. 📚Taʿlīq ʿalā Ṣaḥīḥ Muslim (4/641).

How to Perform the Eclipse Prayer (Ṣalāt al-Kusūf): The Prophetic Description—Step by Step from the Sunnah! Shaykh Muhammad ibn Salih al-Uthaymeen رحمه الله

https://youtu.be/RHaFQAjgl84?si=3QiNq1GNJgzAw-7V

And when the fainting of al-Ḥasan ibn Ṣāliḥ was mentioned to ʿAbdullāh ibn Idrīs, he said: “The smile of Sufyān is more beloved to us than the fainting of al-Ḥasan ibn Ṣāliḥ.” [al-Mizzī, Tahdhīb al-Kamāl, 6/183] What a tremendous statement. They were not deceived by fainting, nor by tears, nor by lengthy worship, nor by extreme zuhd, nor by the outward appearance of khushūʿ. They looked beyond all of that and asked: Is he upon the Sunnah? This is the scale of the Salaf. A man is not weighed merely by the vastness of his knowledge, nor by the number of books he has studied, nor by how many aḥādīth he has memorised, nor by how long he stands at night, nor by how frequently he cries, nor by how little of the dunyā he possesses. He is weighed by his adherence to the Book and the Sunnah upon the understanding of the Salaf. So O Salafī, never allow the outward righteousness of a person to make you careless regarding his creed and methodology. A man may possess tremendous knowledge and worship, yet fall into an innovation that opposes a foundation of the Sunnah. His knowledge does not transform falsehood into truth. His tears do not transform innovation into Sunnah. His night prayer does not make an erroneous principle correct. His zuhd does not make deviation guidance. This is precisely why the Salaf were so discerning regarding men. They did not ask only: How knowledgeable is he? They asked: What is he upon? They did not ask only: How much does he worship? They asked: Upon what does he worship? They did not ask merely: How much does he cry? They asked: Is he upon the Sunnah? For a single deviation in a fundamental principle may expose a deep flaw in a man’s methodology, no matter how many virtues, acts of worship, or praiseworthy qualities he possesses elsewhere; for a ship may appear sound and magnificent above the water, yet one breach beneath the surface can be enough to sink it. So never be dazzled merely by eloquence, knowledge, tears, worship, asceticism or outward humility. The Sunnah is the scale. Whoever conforms to it is praised for his conformity, and whoever opposes it is corrected according to the degree of his opposition. And how beautiful is the statement: “The smile of Sufyān is more beloved to us than the fainting of al-Ḥasan ibn Ṣāliḥ.” [al-Mizzī, Tahdhīb al-Kamāl, 6/183] Because one smile accompanied by firmness upon the Sunnah is more beloved than an outward display of overwhelming devotion accompanied by deviation from it. So cling to the Sunnah, O Salafī, and do not be deceived by men. Knowledge is magnificent—but only when guided by the Sunnah. Worship is magnificent—but only when established upon the Sunnah. Zuhd is magnificent—but only when accompanied by the Sunnah. The scale is adherence to the truth. 🖋 Abū Zakariyyā Aḥmad Al-Ḥudaydī 🗓 24 Ṣafar 1448 AH