Statements which are better than amassing Gold & Silver

Statements which are better than amassing Gold & Silver
 – Translated by Abbas Abu Yahya

1 – The Hadeeth

Shaddad bin Aws –Radhi Allaahu anhu– said that the Messenger of Allaah –sallAllaahu alayhi wa sallam– said to me:

‘O Shaddad bin Aws! If you see the people amassing gold and silver then say these statements a lot:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ، وَالْعَزِيمَةَ عَلَى الرُّشْدِ، وَأَسْأَلُكَ مُوجِبَاتِ رَحْمَتِكَ، وَعَزَائِمَ مَغْفِرَتِكَ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ، وَحُسْنَ عِبَادَتِكَ، وَأَسْأَلُكَ قَلْبَاً سَلِيمَاً، وَلِسَانَاً صَادِقَاً، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ، وَأَسْتَغْفِرُكَ لِمَا تَعْلَمُ، إِنَّكَ أنْتَ عَلاَّمُ الْغُيُوبِ

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen , and determination in practicing of the Deen and goodness. And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

And I ask of You for the capability to be thankful for Your blessings and to worship you in a correct and good way.

And I ask of You for a heart which is purified in belief and free from desires and a truthful tongue.

And ask of You for the best of what You know, and I seek refuge with You from the evil of what You know and I seek forgiveness for that which You know.

Indeed You are the One who knows the unseen.’

2 – Transliteration



Allaahumma innee as-alooka ath-Thabat fil Amr Wa as-Alooka azzeemata Rushd, wa as-alooka Shukra Na’maatuk, Wa husn ibadaateeka, wa as-alooka Lisaanan Saddiqu Wa Qalbun Saleeeman, wa Audhubika min Sharee ma tallumm, Wa as-Alooka min khairi ma Ta’lum, wa astaghfiruka mima Ta’lum, Innaka Anta Alam al- Ghayoob.

3 – Tahkreej



Collected by Tabraani in ‘Mu’ajam al-Kabeer’ (7/335-336), Abu Na’eem in ‘al-Hileeyah’ (1/266), Ibn Aasakir in ‘Tareekh Damishk’. Albaani said this Isnaad is Jayyid, in ‘Silsilah Saheehah’ No. 3228.

Ahmad & an-Nisaee, from ‘Silsilah Saheehah’ No. 3228. Shaykh Albaani originally declared it to be weak in ‘Tammam al-Mina’ p.225, ‘Kalima Tayyib’ 105 and ‘Da’eef al-Jamia’ 1190 then he declared it to be Saheeh lighayrihi in ‘Silsilah Saheehah’ No. 3228 and ‘Taleeqat al-Hasaan’ 931, ’al-Mishkat’ 955.

Shawkani mentioned it in ‘Nail Awtaar’ 92/332 and said the narrators of its chain are trustworthy.

4 – Different Wordings

A – In another narration the Prophet –sallAllaahu alayhi wa sallam– used to teach us to say:

‎اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ ، وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ ، وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ ، وَحُسْنَ عِبَادَتِكَ ، وَأَسْأَلُكَ لِسَانًا صَادِقًا ، وَقَلْبًا سَلِيمًا ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ ، وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلَّامُ الْغُيُوبِ

B – As for the wording: ‘If the people gather gold and silver, then gather this du’a’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu– said:
‎سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say: ‘If the people gather gold and silver, then gather these words. . . . .’

[Collected by Tabraani in ‘Mu’ajam al-Kabeer’, Abu Na’eem in ‘al-Hileeyah’ Ibn Aasakir in ‘Tareekh Damishk’. Albaani said it is Saheeh lighayrihi in ‘Silsilah Saheehah’ and ‘Taleeqat al-Hasaan’ No. 93. ]

C – It has also been collected with similar wordings, as for it being from the du’a’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:
‎(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to say in his prayer. . .’

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:
‎وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

‘The Messenger of Allaah –sallAllaahu alayhi wa sallam– used to teach us statements with which we make du’a’ in our prayer or he said at the end of the prayer.’

5 – Explanation

Explanation by Shaykh Muhammad bin AbdurRahmaan al-Mubarakfoori (d. 1353 A.H.) in the explanation of Tirmidhi, ‘Tufhat ul-Ahwaadhi’:

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.
 ‘Conduct and being correct’: is righteousness, success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’

Meaning: having a resolve with the heart upon accomplishment of the matter.
 ‘And I ask of You to be able to be thankful for Your blessings’: meaning: to have the ability to be thankful for Your blessings .
‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way. ‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.
 ‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of. 
‘and I seek forgiveness for that which You know’ of me, of my negligence.
‘Indeed You are the One who knows the unseen’ meaning: the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’]

6 – Benefits

• Ibn Qayyim aj-Jawzeeyah -RahimahuLlaah- said:

‘As for the slave of Allaah being complete then that is with adhering to the truth and being upright upon it and having a firm resolve. Therefore, whoever does not have a firm resolve then he is deficient.

Whoever has a firm resolve but does not adhere to the truth and is not upright upon it then he is deficient.

So if adhering to the truth and being upright upon it is coupled with having a firm resolve then the fruits of every noble status and perfect condition occur.

This is why in the Prophet’s Dua’ which has been narrated by Imam Ahmad and Ibn Hibban in his book ‘Saheeh’ there occurs : ‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen, and determination in practicing of the Deen and goodness. ‘ and it is known that the tree of strength of perseverance does not stand except upon the tree trunk of patience.’

[Tareeq al-Hijratayn p.400-401]

• Shaykh Ibn Baz advised with memorizing this Dua’ and he said:

‘If you see the people amassing gold and silver then amass this Dua’.’

‎سُبْحَانَكَ اللَّهُمَّ وبَحَمْدكَ أشْهدُ أنْ لا إلهَ إلا أنْتَ أَسْتَغْفِرُكَ وأتُوبُ إِلَيْكَ

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.

Shaykh Al-Albānī on How Little We Know, and an Authentic Supplication for Knowledge

Shaykh Muḥammad Nāṣir al-Dīn al-Albānī رحمه الله said:

…[A]s time goes by and my life keeps getting longer, I keep increasing in the strength of my belief in Allāh the Most High and Great’s saying:
Meaning:


“You have not been given of [Allāh’s] knowledge except a small amount.” (Al‑Isrāʾ 85)

…and [in the belief] that the more a person increases in knowledge over time, the more aware he becomes of his [own] ignorance.

And because of that it was from Allāh’s commands to His prophet ﷺ  that He said to him, teaching us [as well]:

Meaning:

“And say, my Lord increase me in knowledge.” (Ṭā Hā 114)

And for that reason, it was from his ﷺ supplications [to ask]:

اللَّهُمَّ انْفَعْنِي بِمَا عَلَّمْتَنِي، وَعَلِّمْنِي مَا يَنْفَعُنِي، وَزِدْنِي عِلْماً

“O Allāh, grant me benefit out that which You have taught me, teach me that which will be of benefit to me, and increase me in knowledge.”

Graded Hasan by Al-Albānī (Al-Silsilah al-Ṣaḥīḥah, no. 3150)

Translator:

Mikail ibn Mahboob Ariff

Source:

{Ibn Taymiyyah, Taqī al-Dīn Aḥmad ibn ʿAbd al-Ḥalīm. “Al-Kalim al-Ṭayyib. Ed. Muḥammad Nāṣir al-Dīn Al-Albānī. Riyadh: Maktabah al-Maʿārif, 2001, pp. 7-8.”}

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

An-Nawawī and Al-Albānī: on seeking forgiveness for the deceased non-Muslims.

‘Alī Ibn Abī Tālib (رضي الله عنه) said: I heard a man seeking forgiveness for his polytheist parents. So I said: “You seek forgiveness for your parents and they are polytheists?!” The man said: “Did not Ibrāhīm (ﷺ) seek forgiveness for his father, and he was a polytheist?” So I informed the Prophet (ﷺ) of that, and the following verse was revealed:

“It is not correct for the Prophet and those who believe to ask Allah’s forgiveness for the polytheists even if they be close kin, after it has become clear to them that they are the dwellers of the Fire [because they died in a state of disbelief]. And the request of forgiveness of Ibrahim for his father was only because of a promise he had made to him. But when it became apparent to Ibrahim that his father was an enemy to Allah, he disassociated himself from him. Indeed Ibrahim was compassionate and patient.” (At-Tawbah 113-114) Reported An-Nasā’ee 1/286; At-Tirmidhee 4/120 and he declared it hasan; Ahmad 771, 1085, Al-Hākim 2/335 who declared it saheeh, and Dhahabee agreed.

Al-Albānī (رحمه الله) said: “The forgiveness referred to here is that which Allah has mentioned at the end of Sūrah Ibrāhīm (14:41) wherein Ibrahim (ﷺ) said:

“Our Lord, forgive me and my parents and the believers the Day the account is established.”

Ibn Abī Hātim reported with an authentic chain of narration as Suyootee stated in Al-Fatāwā (2/419) from Ibn ‘Abbās (رضي الله عنه) who said:

“Ibrāhīm did not cease seeking forgiveness for his father until he died – and when his father died, it was made clear to him that he was an enemy of Allah, so he did not seek forgiveness for him.” (Ahkāmul-Janā’iz, p. 124)

An-Nawawī (رحمه الله) said:

“The funeral prayer over the unbeliever; and supplicating for his forgiveness is forbidden by the text of Qur’ān and by consensus (ijmā’).” (Al-Majmū’ 5/144, 258)

Al-Albānī (رحمه الله) stated:

“I say: from this, you come to know the error of some of the Muslims today who invoke the mercy of Allah and His pleasure upon some of the non-Muslims. And this is something being done plentifully by some [Muslim] journalists. Indeed I have heard that one of the heads of the Arabs who is well known for religiosity invoked the mercy of Allah upon Stalin the communist [1]; both himself and his ideology is the from the severest, most vehement enemies of Islam! And that was a speech delivered in a radio broadcast by this leader upon the occasion of the death of Stalin. And it is not surprising that this ruling is unknown to the likes of this person. However, what is surprising is that some of the Islamic callers have also fallen into this, wherein one of them said in a treatise, “May Allah have mercy upon the [deceased] Bernard Shaw…” [2] And some trustworthy narrators mentioned to me that one of the sheikhs would pray the funeral prayer over those who died from the esoteric (Bātinee) sect of Isma’īlees whilst he himself believes that they are non-Muslims, due to the fact that they don’t believe in the Prayer (Salāh) or the Hajj and they worship a human being! Yet alongside all these he prays over their deceased out of hypocrisy and wishing to impress them. And to Allah is the complaint and His aid is sought.” (Ahkāmul-Janā’iz, p. 124)

Footnotes:
[1] Joseph Vissarionovich Stalin (18 December 1878 – 5 March 1953) was the leader of the Soviet Union from the mid-1920s until his death in 1953. Holding the post of the General Secretary of the Central Committee of the Communist Party of the Soviet Union, he was effectively the dictator of the state. Stalin was one of the seven members of the first Politburo, founded in 1917 in order to manage the Bolshevik Revolution, alongside Lenin, Zinoviev,Kamenev, Trotsky, Sokolnikov and Bubnov. Among the Bolshevik revolutionaries who took part in the Russian Revolution of 1917, Stalin was appointed General Secretary of the party’s Central Committee in 1922. He subsequently managed to consolidate power following the 1924 death of Vladimir Lenin by suppressing Lenin’s criticisms (in the postscript of his testament) and expanding the functions of his role, all the while eliminating any opposition. He remained General Secretary until the post was abolished in 1952, concurrently serving as the Premier of the Soviet Union from 1941 onward. (source: wikipedia).

[2] George Bernard Shaw (26 July 1856 – 2 November 1950), known at his insistence simply as Bernard Shaw, was an Irish playwright, critic and polemicist whose influence on Western theatre, culture and politics extended from the 1880s to his death and beyond. He wrote more than sixty plays. (source: wikipedia)

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine.

Seeking Forgiveness: The Cure for Individuals and Societies – Al-Istiqaamah Magazine

Al-Istiqaamah Magazine, Issue No.8 – Shawwal 1418H / February 1998

Allaah (the Most High) said:

“Seek Allaah’s forgiveness for your sins, Indeed Allaah is Most-Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:106].


“Whosoever does an evil action, or oppresses his ownself through sinning, then seeks Allaah’s forgiveness, will indeed find that Allaah is Most Forgiving, Most-Merciful.” [Soorah an-Nisaa 4:110].

Imaam as-Sa’dee (d.1376H) (rahimahullaah) said:

“Whosoever commits an act of disobedience and plunges himself into sin, but then sincerely does istighfaar (seeks Allaah’s forgiveness) for it – which involves:- [i] affirming that it is a sin, [ii] having regret for doing it, [iii] abstaining from it, and [iv] having a firm resolve not to do it again – then such is the person who has the promise of Allaah’s forgiveness and mercy – and indeed Allaah never breaks His Promise. So Allaah will forgive the sinner, purify him of his sin, and accept from him those righteous action that he had previously done [before committing the sin] …And know that [the term] ‘evil actions’ include, in general, all acts of disobedience, whether minor or major. They are called ‘evil actions’ because of the terrible punishments that they necessitate, and because of their evil effects upon the soul. Likewise [the term] ‘oppressing oneself through wrong-doing’ includes the oppression of committing Shirk (directing worship, or any form of worship, to other than Allaah), as well as the [other forms of injustices] which are lesser than it. These two terms have also been explained in a way whereby one is inclusive of the other.

Evil actions have also been explained here to mean evil actions against people with regards to their blood, property or honour. Oppressing oneself through wrong-doing has [also] been explained here to mean those sins and acts of disobedience that a person commits against Allaah. It is called oppressing oneself because the person’s soul or life is not actually his property so that he may do anything that he likes with it. Rather, this life, or soul, belongs to Allaah (the Most High) Who has given it to the person as a trust, and commanded him to be just and to cling to the Straight Path, both in words and deeds, and has taught this soul what has been commanded for it and the actions that it is required to perform. So a person who does not cling to this [Straight] Path is actually oppressing his ownself, acting treacherously, and swerving from the path of justice and fairness; the opposite of which is injustice and oppression.”1

The Prophet (sallallaahu ‘alayhi wa sallam) said:

Allaah (the Most High) said: O son of Aadam, so long as you call upon Me and hove hope in Me, I shall forgive you for what you have done, and I shall not mind. O son of Aadam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you. O son of Aadam, were you to come to me with sins nearly as great as the earth and were you then to face Me, ascribing no partner to Me in the worship of Me, I would bring you forgiveness as great as it.”2

Allaah (the Exalted) also said about istighfaar:

“Allaah will not punish them whilst you (the Prophet ‘alayhis-salaam) are amongst them, nor will He punish them whilst they seek Allaah’s forgiveness.” [Soorah al-Anfaal 8:33].

Allaah informs us that there are two factors which are the cause of safety from the terrible punishment of Allaah, and would continue to be so as long as they are present in the Ummah: [i] the Prophet (sallallaahu ‘alayhi wa sallam) being amongst them, and [ii] their seeking Allaah’s forgiveness.

Ibn ‘Abbaas (radiallaahu ‘anhu) said:

“There are two [causes] why the people remained safe, [i] the Prophet (sallallaahu ‘alayhi wa sallam) living amongst them, and [ii] their seeking Allaah’s forgiveness. The Prophet (sallallaahu ‘alayhi wa sallam) has now departed, so all that remains is seeking Allaah’s forgiveness.”3

Thus, the more negligent we become in seeking Allaah’s forgiveness, the more we open up the doors of Allaah’s punishment; both to ourselves as individuals and to the society as a whole. So – O Muslims – let us be mindful!

1. Tayseerul-Kareemur-Rahmaan (p. 164).

2. Saheeh: Related by at-Tirmidhee (no.3540), from Anas (radiallaahu ‘anhu). It was authenticated by Shaykh al-Albaanee in as-Saheehah (nos.127-128).

3. Related by Ibn Katheer in Tafseer Qur’aanul’Adheem, (2/317).

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud – Shaykh al-Albaani (رحمه الله)

The Obligation of Seeking Refuge from Four Things Before the Dua’ in Tashahud – Shaykh al-Albaani (رحمه الله)

Taken from the ‘Original Sifat as-Salah‘

By Shaykh Muhadith Nasir as-Sunnah, Muhammad Nasir- Deen Al-Albaani (رحمه الله)

Translated by Abbas Abu Yahya

‘The Messenger (sallAllaahu alayhi wa sallam) used to say: ‘If one of you finishes from the [last] (1) Tashahud; then he should seek refuge (2) with Allaah from four things; [he says:

‘O Allaah I seek refuge with You] from the punishment of the Hell-Fire, and from the punishment of the grave, and from the Fitna of life and death, and from the evil of the Fitna (trials) of the Maseeh ad-Dajjal.’ [then he makes Dua’ for himself with that which appears apparent to him (3)] [He (sallAllaahu alayhi wa sallam) would make Dua’ with it in Tashahud] (4) [He (sallAllaahu alayhi wa sallam) used to teach it to his Companions (Radi Allaahu anhum) just as he would teach them a Soorah from the Qur’aan.](5)
_________________

Shaykh Albani’s footnotes:

(1) The benefit of this extra wording is the legislation of this ‘seeking refuge’ in the last Tashahud rather than the first Tashahud; this is in contrast to what Ibn Hazm said in ‘al-Muhalla’ (3/271) and Ibn Daqeeq al-Eid followed him in this, whereby he said: ‘The chosen way is to make Dua’ in the first Tashahud, like making Dua’ in the last Tashahud, due to the general authentic hadeeth:

‘If one of you makes Tashahud; then he should seek refuge with Allaah from …’

Al-Hafidh said in ‘al-Talkhees’ (3/507):

‘And he commented that it is in ‘as-Saheeh’ (al-Bukhari) from Abu Hurairah with the wording:

‘If one of you finishes from the last Tashahud; then he should seek refuge with Allaah from …’

Ibn al-Qayyim said in ‘Za’ad’:

‘The Messenger (sallAllaahu alayhi wa sallam) did not seek refuge in the first Tashahud – from the punishment of the grave and punishment of the Fire …. Etc.

Whoever recommended saying it, (in the last Tashahud) had understood this standing from the general texts, but the absolute texts indeed correctly clarified its position, and restricted it to the last Tashahud.’

Then al-Hafidh said in ‘al-Fath’ (2/253) after bringing the hadeeth:

‘So in this hadeeth this ‘seeking refuge’ is specified to after finishing the Tashahud; and this Dua’ precedes all other Duas. As for when the person praying is given the permission to choose which Dua’ he wants to supplicate with, then this is after the ‘seeking refuge’ and before giving the Salams.’

I say (Albani): ‘And the extra wording is at the end of the hadeeth – ‘then he makes Dua’ for him-self with what he wants.’ And this is a text to show that seeking refuge is in the second Tashahud.’

(2) This shows clearly that seeking refuge is obligatory and some of the Ahl-ul-Dhahir hold this opinion – and from them is Ibn Hazm (3/271)).

Al-Hafidh said (2/256):

‘Some of the people claimed that there is a consensus that it is not obligatory, however there is a problem with this; because AbdurRazaq narrated with an authentic Isnaad from Tawwoos, indicating that he holds the ‘seeking refuge’ to be obligatory. This was when he asked his son; if he had said it after the Tashahud?

And his son replied: No.

Tawwoos ordered him to repeat the prayer.’

I say (Albani): Indeed Muslim narrated this in his ‘Saheeh’ (2/94) as it came from Tawwoos.

Al-Hafidh said:

‘Ibn Hazm was over generalizing when he said that you should also say it in the first Tashahud.

Ibn al-Mundhir said: if it was not for the hadeeth of Ibn Mas’ood whereby he narrated that: ‘then the person has a choice of what to make Dua’ with, then I would have said it was obligatory.’

I say (Albani): This choice of making Dua’ excludes ‘seeking refuge from these four things’, so due to the evidence this choice of making Dua’ becomes restricted, to be said after finishing ‘seeking refuge from these four things’ – has as preceded; so the truth is that it is obligatory, and Allaah knows best.

(3) From the hadeeth of Abu Hurairah (Radi Allaahu anhu) collected by Muslim, Abu ‘Awaanah, Ibn Majah and Ahmad.

(4) From the hadeeth of Abdullaah bin Abbas (Radi Allaahu anhu) collected by Abu Dawood and this sanad is Hasan, its narrators are all narrators of Muslim.

(5) From the hadeeth of Abdullaah bin Abbas (Radi Allaahu anhu) collected by Malik and Muslim, and from him Abu Dawood, Nisae’ and Tirmidhi.

[‘Original Sifat as-Salah’ vol. 3/p.998 – 1001]

The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its MannerImam Al-Nawawi’s Riyad-us-Saliheen.

The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner – Imam Al-Nawawi’s Riyad-us-Saliheen.

Chapter 243

The Obligation of Supplicating Allah to Exalt His Mention and its Excellence, and its Manner

Allah, the Exalted, says:

“Allah exalts the mention of His Messenger (sallallaahu ’alayhi wa sallam) and His angels supplicate Him to do so. O you who believe! supplicate Allah to exalt his mention and to grant him safety and security.

1397. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying: “Whoever supplicates Allah to exalt my mention, Allah will exalt his mention ten times.”

[Muslim].

1398. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “The people who will be nearest to me on the Day of Resurrection will be those who supplicate Allah more often for me.”

[At-Tirmidhi].

1399. Aus bin Aus (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Among the best of your days is Friday; so supplicate Allah more often for me in it , for your supplications will be displayed to me.” He was asked: “O Messenger of Allah! How will our blessings be displayed to you when your decayed body will have mixed with the earth?” He (sallallaahu ’alayhi wa sallam) replied, “Allah has prohibited the earth from consuming the bodies of the Prophets.”

[Abu Dawud].

1400. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “May his nose soil with dust in whose presence mention is made of me and he does not supplicate for me.”

[At-Tirmidhi].

1401. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not make my grave a place of festivity, and supplicate Allah for me, for your supplication reaches me wherever you are.”

[Abu Dawud].

1402. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Whenever someone greets me, Allah returns the soul to my body (in the grave) and I return his greeting.”

[Abu Dawud].

1403. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The miser is the one in whose presence I am mentioned but he does not supplicate for me.”

[At-Tirmidhi].

1404. Fadalah bin `Ubaid (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) heard some one supplicating after his prayer without praising Allah and without supplicating Allah for the Prophet (sallallaahu ’alayhi wa sallam). With regard to him, the Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “This man rushed.” Then he called him and said, “When any one of you have performed Salat (prayer) and wants to supplicate, let him praise Allah first then glorify Him in the beginning and then he should supplicate Allah for me. Then he may supplicate for whatever he likes.”

[Abu Dawud and At-Tirmidhi].

1405. Abu Muhammad Ka`b bin `Ujrah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) came to us and we asked him, “O Messenger of Allah, we already know how to greet you (i.e., say As-salamu `alaikum), but how should we supplicate for you?” He (sallallaahu ’alayhi wa sallam) said, “Say: `Allahumma salli `ala Muhammadin, wa `ala `ali Muhammadin, kama sallaita `ala `ali Ibrahima, innaka Hamidum Majid. Allahumma barik `ala Muhammadin, wa `ala `ali Muhammadin, kama barakta `ala `ali Ibrahima, innaka Hamidum Majid [O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. You are Praised and Glorious. O Allah, bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are Praised and Glorious.”’

[Al-Bukhari and Muslim].

1406. Abu Mas`ud Al-Badri (May Allah be pleased with him) reported: We were sitting in the company of Sa`d bin `Ubadah (May Allah be pleased with him), when the Messenger of Allah (sallallaahu ’alayhi wa sallam) came to us. Bashir bin Sa`d said: “O Messenger of Allah! Allah has commanded us to supplicate for you, but how should we do that?” The Messenger of Allah (sallallaahu ’alayhi wa sallam) kept silent. We were much perturbed over his silence and we wished he did not asked him this question. The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Say: `O Allah, exalt the mention of Muhammad and the family of Muhammad as you exalted the family of Ibrahim. And bless Muhammad and the family of Muhammad as You blessed the family of Ibrahim. You are the Praised, the Glorified,’ and the method of greeting (i.e., Salam) is as you know.”

[Muslim].

1407. Abu Humaid As-Sa`idi (May Allah be pleased with him) reported: The Companions of the Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “O Messenger of Allah! How should we supplicate for you?” He (sallallaahu ’alayhi wa sallam) replied, “Say: `Allahumma salli `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama sallaita `ala Ibrahima; wa barik `ala Muhammadin wa `ala azwajihi wa dhurriyyatihi, kama barakta `ala Ibrahima, innaka Hamidum-Majid (O Allah sent Your Salat (O Allah, exalt the mention of Muhammad and his wives and offspring as You exalted the mention of the family of Ibrahim, and bless Muhammad and the wives and the offspring of Muhammad as you blessed the family of Ibrahim. You are the Praised, the Glorious‘.”

[Al-Bukhari and Muslim].

Hanging supplications on the body as protection from the Jinn and devils – Fatwas of Nur `Ala Al-Darb

Hanging supplications on the body as protection from the Jinn and devils – Fatwas of Nur `Ala Al-Darb

145- Ruling on hanging supplications on the body

Q: Is it permissible to hang some of the Du`a’s (supplications) which are mentioned in the Qur’an and Sunnah (whatever is reported from the Prophet) on the chest of a man or woman as protection for them from the Jinn (creatures created from fire) and devils?

A: This is not permissible whether it be from the Qur’an, Sunnah or anything else. This is called “Tama’im (amulets)”, “Jami`at” and “Hujub” and it is not permitted to wear or hang them. The Prophet (peace be upon him) said about this matter: <<Anyone who ties an amulet, may Allah not fulfill his aim; and anyone who ties a seashell, may Allah not give him peace>>. He (peace be upon him) also said: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk (associating others with Allah in His Divinity or worship)>>. Ruqyah here is referring to any words recited that are unknown or involve Shirk or Munkar (that which is unacceptable or disapproved of by Islamic law and Muslims of sound intellect), they are absolutely prohibited! All amulets are prohibited, that is, what is written on a paper or parchment and placed in a piece of cloth or a bag and tied to a child or a sick person, these are all forbidden.

This prohibition applies even if the amulets are made of Words of the Qur’an or lawful Du`a’s, they are still forbidden, because the correct scholarly opinion is that all amulets are absolutely prohibited. However, there is greater prohibition regarding the amulets which are not made using Words of the Qur’an. The prohibition of the amulets made using the Qur’an is to close any of the doors which may lead to sin or Shirk, as a Muslim is obliged to stay away from these acts, so that they do not fall into what Allah (Exalted be He) has made Haram (prohibited). Allah has made lawful for His Servants the things which lead to happiness, well-being and protection. He did not make lawful that which will harm them; rather, He made lawful that which will bring well-being and happiness in this life and the Hereafter. Humans are not permitted to introduce a Bid`ah (innovation in religion); hanging these things constitutes a Bid`ah, even if they contain Qur’an or Hadiths. The Prophet (peace be upon him) forbade the use of amulets and warned those who wear or hang them that Allah will not fulfill their aim; anyone who ties an amulet or a seashell, Allah will not fulfill their aim of wearing them. It is obligatory on every believing man and woman to protect themselves by reciting the Islamic supplications not by hanging them; supplications for recovery and well-being should be made for the sick and the children. Du`a’ for protection should also be made on their behalf before sleeping by saying: <<I seek refuge for you in the Perfect Words of Allah from the evil of what He has created>>. This is following the example of the Prophet (peace be upon him) because it is reported that: <<The Prophet (peace be upon him) used to seek refuge with Allah for Al-Hasan and Al-Husayn, by saying, ‘I seek refuge for you both in the Perfect Words of Allah, from every devil and every poisonous vermin, and from every evil (envious) eye.’>> Muslims must accustom themselves to reciting Adhkar (invocations and Remembrances said at certain times on a regular basis) and supplications for refuge and protection, and should seek refuge with Allah, as long as they are a sane adult, before sleeping, when entering and leaving their house etc.

The point is that there is no need to wear amulets. Some scholars have permitted wearing amulets which contain Qur’an or lawful invocations, and they said: It is a form of Ruqyah (recitation for healing or protection), and since Ruqyah is lawful if it is using the Qur’an and lawful supplications, an amulet made using the Qur’an and supplications is also lawful. The answer is that there is a difference between the two; we have evidence that the prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him. He (peace be upon him) said: <<There is nothing wrong with Ruqyah as long as it does not involve any Shirk (associating others with Allah in His Divinity or worship).>> This is evidence of the exception of Islamically lawful Ruqyah (i.e., reciting Qur’an and saying supplications over the sick seeking healing), which is excluded from his saying: <<Ruqyahs (recitations for healing or protection), amulets and love-charms are Shirk.>> This is based on the fact that the Prophet (peace be upon him) performed Ruqyah and Ruqyah was performed for him.

No exceptions were made for amulets and there is no evidence that the Prophet (peace be upon him) hung an amulet on anyone; therefore, it is not permissible to regard amulets the same as Ruqyahs; rather, all amulets are absolutely prohibited. Wearing amulets of the Qur’an and lawful supplications could lead to wearing all other amulets, while being unaware of which is right and which is wrong, and thus opens the door to Shirk and wearing charms. The Shari`ah (Islamic law) has closed all of the doors which may lead to Shirk, and the Hadiths stated regarding amulets are general and the prohibition applies to all. Closing the doors which may lead to Shirk is an obligation, consequently, this entails prohibiting all amulets, even if they contain Qur’an or lawful invocations. This is to block the means leading to Shirk and act upon the general meaning of the Hadiths, so that the believer grows accustomed to putting their trust in Allah, relying on Him, supplicating to Him, and asking Him to protect them from all evil and relieve them from any distress, and not to rely on an object which they wear around their neck or anywhere else.

The teachings of the Shari`ah sufficiently contain all goodness and well-being, for the young and old, sick and healthy. May Allah grant everyone success and guidance!

Source: alifta.com

Fatwas of Nur `Ala Al-Darb>Volume 1>Chapter on `Aqidah>Chapter on Ruqyahs and amulets>Ruling on hanging supplications on the body

Transgressing in Duaa (Invocation) – Dr. Saleh as Saleh [Audio|En]

Transgressing in Duaa (Invocation) – Dr. Saleh as Saleh [Audio|En]Listen / Download Mp3 Here (Time 5:49)

The Excellence of Supplicating in one’s Absence.

The Excellence of Supplicating in one’s Absence.

Imam Al-Nawawi’s Riyad-us-Saliheen

Chapter 251

The Excellence of Supplicating in one’s Absence.

Allah, the Exalted, says:

“And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.”’ (59:10)

“And ask forgiveness for your sin, and also for (the sin of) believing men and believing women”. (47:19)

“Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (14: 41)

1494. Abud-Darda’ (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too‘.”

[Muslim].

1495. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too‘.”

[Muslim].

Du’aa & Our Own Good Deeds – The Story of three men Blocked in a Cave – Dr. Saleh as Saleh [Audio|En]

Du’aa & Our Own Good Deeds – The Story of three men Blocked in a Cave – Dr. Saleh as Saleh [Audio|En]

‘Abdullah bin ‘Umar bin Al-Khattab (May Allah be pleased with them) narrated that:He heard Messenger of Allah (ﷺ) as saying:

“Three men, amongst those who came before you, set out until night came and they reached a cave, so they entered it. A rock fell down from the mountain and blocked the entrance of the cave. They said: ‘Nothing will save you from this unless you supplicate to Allah by virtue of a righteous deed you have done.’

Thereupon, one of them said: ‘O Allah! I had parents who were old, and I used to offer them milk before any of my children or slaves. One day, I went far away in search of grazing and could not come back until they had slept. When I milked as usual and brought the drink I found them both asleep. I hated to disturb them and also disliked to give milk to my children before them. My children were crying out of hunger at my feet but I awaited with the bowl in my hand for them to wake up. When they awoke at dawn, they drank milk. O Allah! If I did so to seek Your Pleasure, then deliver us from the distress caused by the rock’. The rock moved slightly but they were unable to escape.

The next said: ‘O Allah! I had a cousin whom I loved more than any one else (in another version he said: as a man can love a woman). I wanted to have sexual intercourse with her but she refused. Hard pressed in a year of famine, she approached me. I gave her one hundred and twenty dinars on condition that she would yield herself to me. She agreed and when we got together (for sexual intercourse), she said: Fear Allah and do not break the seal unlawfully. I moved away from her in spite of the fact that I loved her most passionately; and I let her keep the money I had given her. O Allah! If I did that to seek Your Pleasure, then, remove the distress in which we are.’ The rock moved aside a bit further but they were still unable to get out.

The third one said: ‘O Allah! I hired some labourers and paid them their wages except one of them departed without taking his due. I invested his money in business and the business prospered greatly. After a long time, he came to me and said: O slave of Allah! Pay me my dues. I said: All that you see is yours – camels, cattle, goats and slaves. He said: O slave of Allah! Do not mock at me. I assured him that I was not joking. So he took all the things and went away. He spared nothing. O Allah! If I did so seeking Your Pleasure, then relieve us of our distress.’ The rock slipped aside and they got out walking freely”.

[Al-Bukhari and Muslim].

Riyad as-Salihin – The Book of Miscellany – Hadith 12

Dar-us-Salam english publication

Riyaadus Saaliheen – 12 – Du’aa and Our Own Good Deeds – Saleh-As-Saleh

Audio Series: Hadeeth – An Nawawi Riyadus us Saliheen – Dr Saleh as Saleh (rahimahullaah)