Abu Zakariyya Ahmed Al-Hudaydi
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📱Reviving Hearts Through Short Islamic Reminders 📖 Authentic Knowledge & Beneficial Clips 🕌 Qur'an & Sunnah Upon the Understanding of the Salaf 👤🖋️ Abū Zakariyyā Aḥmad Al-Ḥudaydī, may Allāh forgive him, his parents, and the Muslims.
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Publicaciones del Canal
Not Everyone Who Cries Is Upon the Truth — Prophet Yūsuf’s Brothers Wept After Casting Him into the Well!
Shaykh Abdurrahman Al-Umaysan حفظه الله
| 2 | When an Authentic Ḥadīth Contradicts My View, My View Is What the Ḥadīth Says
Al-Sijzī (may Allah have mercy upon him) said:
“And this is al-Shāfiʿī (may Allah have mercy upon him)—one of the Imāms—who said:
‘I have exercised my utmost effort in these books, yet they cannot be completely free from error. For Allah, the Exalted, said:
﴿ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا ﴾
“Had it been from other than Allah, they would surely have found therein much contradiction.”
So whenever a statement of mine is found, and an authentic ḥadīth from the Prophet ﷺ is established that contradicts my statement, then my view is whatever is contained in the authentic ḥadīth, and I retract what I previously said.’
Al-Sijzī then said:
“This statement is of the utmost excellence. How excellent is the one who said it—al-Shāfiʿī (may Allah have mercy upon him).”
📚 Al-Ibānah, vol. 2, p. 87. | 429 |
| 3 | They Were Commanded to Prostrate to al-Raḥmān, Yet Their Aversion Only Increased
Allah, the Exalted, said:
﴿ وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَنِ قَالُوا وَمَا الرَّحْمَنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ﴾
“And when it is said to them: ‘Prostrate yourselves to al-Raḥmān,’ they say: ‘And what is al-Raḥmān? Shall we prostrate to that which you command us?’ And it increases them only in aversion.”
Sūrah al-Furqān, 25:60
Shaykh Muḥammad al-Amīn al-Shinqīṭī (may Allah have mercy upon him) said:
“Allah, Exalted and Most High, mentioned in this noble verse that when the disbelievers were told:
‘Prostrate to al-Raḥmān,’
meaning that the Messenger of Allah ﷺ and the Muslims said this to them, they feigned ignorance of al-Raḥmān and said:
‘And what is al-Raḥmān?’
They rejected prostrating to Him, the Exalted, and this only increased them in aversion from faith and from prostrating to al-Raḥmān.
What Allah mentioned here—that they were commanded to prostrate to Him alone, Exalted and Most High—is also mentioned elsewhere, such as His saying:
﴿ لَا تَسْجُدُوا لِلشَّمْسِ وَلَا لِلْقَمَرِ وَاسْجُدُوا لِلَّهِ الَّذِي خَلَقَهُنَّ إِنْ كُنْتُمْ إِيَّاهُ تَعْبُدُونَ ﴾
‘Do not prostrate to the sun or to the moon, but prostrate to Allah Who created them, if it is Him alone that you worship.’
Sūrah Fuṣṣilat, 41:37
And His saying:
﴿ فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ﴾
‘So prostrate to Allah and worship Him.’
Sūrah al-Najm, 53:62
Allah, the Exalted, also rebuked them for failing to comply with this in His saying:
﴿ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ﴾
‘And when the Qurʾān is recited to them, they do not prostrate.’
Sūrah al-Inshiqāq, 84:21
And His saying:
﴿ وَإِذَا قِيلَ لَهُمُ ارْكَعُوا لَا يَرْكَعُونَ ﴾
‘And when it is said to them: “Bow down,” they do not bow down.’
Sūrah al-Mursalāt, 77:48
As for their feigned ignorance of al-Raḥmān here, Allah, the Exalted, answered them concerning it with His saying:
﴿ الرَّحْمَنُ عَلَّمَ الْقُرْآنَ خَلَقَ الْإِنْسَانَ عَلَّمَهُ الْبَيَانَ ﴾
‘Al-Raḥmān. He taught the Qurʾān. He created man. He taught him eloquent speech.’
Sūrah al-Raḥmān, 55:1–4”
📚 Aḍwāʾ al-Bayān fī Īḍāḥ al-Qurʾān bi-l-Qurʾān, tafsīr of Sūrah al-Furqān, 25:60.
📖 #InTheShadeOfAQuranicVerse | 473 |
| 4 |  How to Perform Ghusl from Janābah Correctly
Imam ‘Abd al-‘Aziz ibn Baz رحمه الله
#MiscellaneousFatwasOfTheEminentImams | 509 |
| 5 |  Prayer Beads (Misbaḥah) or Your Fingers? — What Did the Prophet ﷺ Teach?
Imam Muhammad Nasir al-Din al-Albani رحمه الله | 666 |
| 6 | Teach People According to Their Level of Understanding
Anas ibn Mālik (may Allah be pleased with him) narrated that the Prophet ﷺ was riding with Muʿādh behind him on the saddle. He said:
“O Muʿādh ibn Jabal.”
He replied: “At your service, O Messenger of Allah, and ever ready to obey you.”
He said: “O Muʿādh.”
He replied: “At your service, O Messenger of Allah, and ever ready to obey you,” three times.
Then the Prophet ﷺ said:
“There is no one who sincerely testifies from his heart that none has the right to be worshipped except Allah and that Muḥammad is the Messenger of Allah, except that Allah will forbid him from the Fire.”
Muʿādh said: “O Messenger of Allah, shall I not inform the people of this so that they may rejoice?”
He ﷺ said:
“Then they may rely upon it.”
Muʿādh later informed of it at the time of his death, fearing that he would otherwise be sinful for concealing knowledge.
Shaykh Zayd ibn Muḥammad ibn Hādī al-Madkhalī, may Allah have mercy upon him, said:
“From this narration, it is understood that consideration should be given to the different levels of people when teaching them.
People are not all the same. Some understand more than others, and some possess more knowledge than others.
Therefore, the teacher should prepare from the various branches of knowledge, for each level, that which is appropriate for its people.”
📚 Sharḥ Kitāb al-ʿIlm min Ṣaḥīḥ al-Bukhārī | 609 |
| 7 | From Khomeini to the Ḥūthīs: The Dangerous Rāfiḍī Ambition to Target Makkah and Madīnah
Imām Rabīʿ ibn Hādī al-Madkhalī (may Allah have mercy upon him) wrote:
“Ḥusayn al-Mūsawī said in his book Lillāh Thumma li-l-Tārīkh, pp. 91–92, while speaking about his visit to Khomeini:
‘In a private sitting with the Imām, he said to me: “Sayyid Ḥusayn, the time has come to implement the instructions of the Imāms—may Allah’s prayers be upon them. We will spill the blood of the Nawāṣib, kill their sons, spare their women, and we will not allow any one of them to escape punishment. Their wealth will belong exclusively to the Shīʿah of Ahl al-Bayt.
We will erase Makkah and Madīnah from the face of the earth, because these two cities have become strongholds of the Wahhābīs. Karbalāʾ, the blessed and sacred land of Allah, must become the qiblah of the people in prayer.
In this way we will realise the dream of the Imāms—peace be upon them. Our state, for whose establishment we struggled for many long years, has now arisen, and nothing remains except implementation!”’
I say:
It is therefore not far-fetched that the Ḥūthīs launched their great fitnah in Yemen, and against Makkah and the Kingdom of Saudi Arabia, from this wicked doctrine which the Rāfiḍī Khomeini attributed to Ahl al-Bayt—may Allah absolve and purify them from it.
And that the Ḥūthīs set out in order to realise their Bāṭinī aspirations of demolishing Makkah and Madīnah and changing the qiblah to the idolatrous Karbalāʾ, which Khomeini—falsely and wickedly—describes as ‘sacred,’ while his Bāṭinī soul would not allow him to apply this description, ‘sacred,’ to Makkah and Madīnah.
May Allah frustrate the hopes of the Rāfiḍī heretics, protect the land of the Two Sacred Mosques from their crimes, grant Islām and the Muslims victory over them, and destroy their state just as He destroyed the state of their predecessors, the Bāṭinī Qarāmiṭah.
Indeed, He is the Hearer of supplication.”
📚 Istihdāf al-Rawāfiḍ al-Ḥūthiyyīn Makkah al-Mukarramah bi-Ṣārūkh Bālistī, p. 2. | 614 |
| 8 |  Do Not Abandon Islamic Clothing for an Imagined Fear of Libās al-Shuhrah (Garment of Fame)
Imam Muhammad Nasir al-Din al-Albani رحمه الله | 691 |
| 9 | The Noble Character of Mercy
Shaykh Zayd ibn Muḥammad ibn Hādī al-Madkhalī, may Allah have mercy upon him, said:
“The Prophet ﷺ encouraged adopting the noble character of mercy.
The elder shows mercy to the young, the wealthy shows mercy to the poor, and the scholar shows mercy to the ignorant by teaching him and being patient with him.
In this manner, a person extends mercy according to the need for it and according to the circumstances that call for and require it.
So he should not be harsh and hard-hearted, nor tyrannical and stubborn, nor one who insults and abuses people, turns away from them, looks down upon them, or mocks them.
These are all harmful traits that are incompatible with the presence of mercy—the mercy which the Prophet of mercy ﷺ encouraged in these aḥādīth and others like them.
All of them encourage the servant to adorn himself with the quality of mercy:
‘Show mercy to those on the earth, and the One above the heavens will show mercy to you.’”
📚 ʿAwn al-Aḥad al-Ṣamad Sharḥ al-Adab al-Mufrad, p. 120. | 647 |
| 10 | Mothers Are Full of Mercy
Shaykh Zayd ibn Muḥammad ibn Hādī al-Madkhalī, may Allah have mercy upon him, said:
“A mother may stay awake so that her child can sleep. She may go hungry so that her child can eat his fill. She may be afflicted by anxiety and fear while he remains safe.
And there are many other examples of a mother preferring her child over herself. She may even wish that she herself would become ill rather than her child.
This is an instinctive quality placed within the hearts of mothers, and likewise fathers, although it is stronger and more apparent in mothers.
The Sharīʿah came affirming and strengthening this natural instinct, and how immense is the reward attached to it.
It has been authentically reported from the Prophet ﷺ that if a woman loses two children, they will be a barrier and protection for her from the Fire.
That is only due to the great right she has, and because of what her heart contains of love and self-sacrifice for her child over herself.”
📚 ʿAwn al-Aḥad al-Ṣamad Sharḥ al-Adab al-Mufrad, vol. 1, p. 114. | 610 |
| 11 | The Ruling on Performing Wudu Without Observing the Proper Order
Question: A person made a mistake in the order of wudu. For example, he wiped his head before washing his arms, while knowing what he was doing. Is his prayer valid with this wudu?
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, answered:
His prayer is not valid, because this wudu is not valid. He began by wiping his head before washing his arms, whereas Allah, the Mighty and Majestic, says:
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُوا بِرُءُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾
“O you who believe! When you rise to perform the prayer, wash your faces and your hands up to the elbows, wipe over your heads, and wash your feet up to the ankles.”
[Sūrah al-Māʾidah: 6]
And the Prophet ﷺ performed wudu in this prescribed order.
So if a person reverses the order of his wudu, he has performed an action that is not in accordance with the command of Allah and His Messenger ﷺ.
It is authentically established that the Prophet ﷺ said:
“Whoever performs an action that is not in accordance with our matter, it is rejected.”
Meaning: it is rejected and returned to him.
So if the wudu is rejected, then it is invalid. And if he prays with that wudu, then he has prayed with an invalid state of purification, so his prayer is not accepted, due to the statement of the Prophet ﷺ:
“No prayer is accepted without purification.”
📚 Liqāʾāt al-Bāb al-Maftūḥ (p. 35). | 660 |
| 12 | Khutbah: Renewing Our Covenant with Lā Ilāha Illā Allāh
By Abu Zakariyya Ahmed Al-Hudaydi | 621 |
| 13 |  Sin texto... | 634 |
| 14 |  Is Wearing a Thobe in Non-Muslim Countries Considered a Garment of Fame (Libās al-Shuhrah)?
Shaykh Salih Al-Fawzan حفظه الله | 790 |
| 15 | The Necessity of Avoiding Waswasah and Turning Away from It
Question: When a person performs wudu, waswasah comes to him and says: “You did not wash your fingernails,” or, “You did not wash your ankles or feet.” Is it permissible for him to ignore these thoughts and leave them?
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, answered:
Some people experience frequent doubts. Every time one of them performs wudu, he doubts: did I complete washing this limb or not?
A person like this should not pay any attention to such doubts, because if he were to take account of them while they are frequent, he would exhaust himself.
However, if we suppose that the doubt is a genuine one and does not occur frequently, then that doubt is taken into consideration, and certainty is used to remove the doubt.
But if a person does not even know how many times he has repeated something, then this means that he is suffering from waswasah. In this case, he should not continue remaining in doubt.
Some people may recite al-Fatihah more than once, and likewise repeat the Tashahhud. Such a person is suffering from waswasah.
What I hold is that he should abandon this waswasah, because if he opens the door of waswasah upon himself, he will become exhausted. Shaytan will come to him and make him doubt his prayer, and may even make him doubt matters concerning Allah, the Mighty and Majestic.
His condition may even reach the point where he doubts concerning Allah, or Shaytan may make him doubt regarding his wife: “Did I divorce her or did I not divorce her?” and other similar matters.
Therefore, a person must leave this and turn away from it.
Meaning: if he doubts, he should not pay any attention to that doubt.
He should not repeat the verse and should not recite it again at all. If he has recited it once, that is sufficient. Even if he then doubts whether he recited it correctly, he should turn away from this doubt.
📚 Liqāʾāt al-Bāb al-Maftūḥ (p. 22). | 807 |
| 16 | From the Legislated Adhkar Before Sleeping
Question: What should a person say from the legislated adhkar when going to sleep?
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, answered:
It is authentically established from the Prophet ﷺ that when he went to sleep, he would blow lightly into his hands while reciting:
﴿قُلْ هُوَ اللَّهُ أَحَدٌ﴾
“Say: He is Allah, the One.”
[Sūrah al-Ikhlāṣ: 1]
﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾
“Say: I seek refuge with the Lord of the daybreak.”
[Sūrah al-Falaq: 1]
﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾
“Say: I seek refuge with the Lord of mankind.”
[Sūrah al-Nās: 1]
Then he would wipe his face and as much of his body as he was able to reach with his hands.
This is authentically established from him every night, whenever he intended to sleep.
He also instructed ʿAlī ibn Abī Ṭālib and Fāṭimah, may Allah be pleased with them both, to say Subḥān Allāh thirty-three times, Al-ḥamdu lillāh thirty-three times, and Allāhu akbar thirty-four times before sleeping.
He said:
“Indeed, this is better for the two of you than a servant.”
This was because they had asked the Prophet ﷺ for a servant, so he said:
“Shall I not direct you to something better for the two of you than that?”
Then he mentioned the Tasbīḥ.
Likewise, a person should recite Āyat al-Kursī and should also recite whatever he is able to from the adhkār authentically reported from the Prophet ﷺ, such as:
بِاسْمِكَ رَبِّ وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا، وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ
“In Your Name, my Lord, I lay down my side, and by You I raise it. If You take my soul, then have mercy upon it, and if You release it, then protect it with that by which You protect Your righteous servants.”
📚 Liqāʾāt al-Bāb al-Maftūḥ (p. 19). | 737 |
| 17 | The Permissible and Impermissible Cases of Changing One’s Intention During the Prayer
Shaykh Muhammad ibn Salih al-Uthaymeen, may Allah have mercy upon him, said:
Changing the intention during the prayer is of three types:
It may be from one specific prayer to another specific prayer, or from a general voluntary prayer to a specific prayer. These two are not valid.
But if it is from a specific prayer to a general voluntary prayer, then there is no problem with that.
An example of changing from one specific prayer to another specific prayer is this:
A person intends to change from the Duha prayer to the regular Sunnah prayer of Fajr which he wishes to make up. He begins the prayer intending to pray the two Rakʿahs of Duha, then remembers that he did not pray the regular Sunnah of Fajr, so he changes his intention and makes it the Sunnah of Fajr.
This is not valid, because the two Rakʿahs of the Sunnah of Fajr must be intended from the very beginning of the prayer.
Likewise, if a man begins the ʿAsr prayer and, during the prayer, remembers that he did not pray Dhuhr, so he changes his intention and makes it Dhuhr, this is also not valid.
This is because a specific prayer must be intended from its beginning.
As for changing from a general voluntary prayer to a specific prayer, an example is a person who is praying an unrestricted voluntary prayer, then remembers that he has not prayed Fajr, or has not prayed the Sunnah of Fajr, so he changes the intention of that prayer and makes it the Fajr prayer or the Sunnah of Fajr.
This is also not valid.
As for changing from a specific prayer to a general voluntary prayer, an example is a person who begins the prayer intending it to be the Sunnah of Fajr, having forgotten that he had already prayed it. Then, during the prayer, it becomes clear to him that he had already performed it.
In this case, he may change from his original intention to the intention of merely performing a voluntary prayer.
Another example is a person who begins an obligatory prayer on his own, then a congregation arrives. He wishes to change the obligatory prayer into a voluntary prayer so that he may restrict it to two Rakʿahs as a Nafl prayer, then join the congregation.
This is permissible because he has changed from a specific prayer to a general voluntary prayer.
So this is the principle:
From one specific prayer to another specific prayer: not valid.
From a general voluntary prayer to a specific prayer: not valid.
From a specific prayer to a general voluntary prayer: valid.
📚 Liqāʾāt al-Bāb al-Maftūḥ (p. 27). | 747 |
| 18 |  A Warning Against the Destructive Movement of Feminism: The Call to “Freedom” or the Ruin of Homes and Families?
Shaykh Ali bin Zayd al-Madkhali حفظه الله | 1 252 |
| 19 | Do Not Let Your Night Pass Without Prayer — Allah Has Made the Night Prayer Easy!
O Muslim, reflect upon the tremendous ease and mercy that Allah has placed within His legislation. How often do we tell ourselves that the night prayer is difficult—that we are too tired, that standing is too burdensome, or that we cannot manage a lengthy prayer—yet when we return to the Sunnah, we find that Allah has opened for us door after door of ease.
The night prayer is not restricted to one rigid manner. If you have strength, pray standing, for this is better and carries the complete reward. Yet if you are tired and find standing difficult, you may pray sitting. And even if you have no excuse whatsoever, your voluntary prayer while sitting is still valid, though the one who sits without an excuse receives half the reward of the one who stands.
Our Mother ʿĀʾishah (may Allah be pleased with her) said:
“The Prophet ﷺ would pray for a long time during the night standing, and for a long time during the night sitting. When he recited while standing, he would bow and prostrate while standing, and when he recited while sitting, he would bow and prostrate while sitting.”
[Ṣaḥīḥ Muslim, no. 730]
And if you do not wish to remain standing for the entire prayer, nor sitting for the entire prayer, combine between the two. Sit and recite, then stand shortly before the rukūʿ and complete what remains of your recitation while standing. ʿĀʾishah (may Allah be pleased with her) said:
“The Messenger of Allah ﷺ used to pray while sitting, and he would recite while sitting. Then, when there remained from his recitation approximately thirty or forty verses, he would stand and recite them while standing. Then he would bow, then prostrate, and he would do the same in the second rakʿah.”
[Ṣaḥīḥ al-Bukhārī, no. 1119; Ṣaḥīḥ Muslim, no. 731]
And if you begin standing but become tired, sit down and continue. If you begin sitting and later find strength, stand and continue. If you pray sitting, you may sit in whichever position brings you comfort and allows you to concentrate upon your Lord, while sitting cross-legged (mutarabbiʿan) is preferable in the places mentioned. ʿĀʾishah (may Allah be pleased with her) said:
“I saw the Prophet ﷺ praying while sitting cross-legged.”
[al-Nasāʾī, no. 1661; al-Ḥākim, no. 947; authenticated by Shaykh al-Albānī]
Look at the vastness of this legislation: stand if you can; sit if you wish; combine between standing and sitting if that is easier; and if sitting, sit in a manner in which you find comfort. Allah did not make drawing near to Him during the night dependent upon possessing extraordinary strength.
And if you are genuinely unable to stand due to a valid excuse, you should not imagine that your reward is diminished. As for the one capable of standing who chooses to offer a voluntary prayer sitting, the Prophet ﷺ said:
“The prayer of a man sitting is half of the prayer.”
[Ṣaḥīḥ Muslim, no. 735]
So even the one who is healthy, but on a particular night finds himself overcome by tiredness, still has a door open before him. Rather than saying, “I am too tired to pray tonight,” sit down and pray. Rather than allowing the entire night to pass without a single voluntary rakʿah, offer what Allah has made easy for you. Two light rakʿahs are better than a night from which your share of voluntary prayer is nothing.
Perhaps you return home exhausted from work or study. Pray sitting. Perhaps your body is tired but your heart still desires to stand before Allah. Begin sitting and stand when you find strength. Perhaps you begin standing with enthusiasm but fatigue overtakes you. Sit and continue. Perhaps you cannot manage lengthy recitation. Recite what is easy for you. The objective is not that every night must resemble the worship of those capable of standing for hours; the objective is that you do not abandon this tremendous door of drawing close to Allah merely because you cannot do the most complete form of it. | 1 223 |
| 20 |  Three Destructive Dangers of Taking Knowledge From the People of Innovation
Shaykh Abū al-ʿAbbās ʿĀdil ibn Manṣūr al-Bāshā حفظه الله | 921 |
