Al-Albānī Regarding the Hesitation of Allāh عزَّ و جلَّ 

From Abū Hurayrah, may Allāh be pleased with him, who said: “The Messenger of Allāh ﷺ said:

Indeed Allāh the Most High said:

Whoever shows enmity to a faithful, pious believer (walī) of mine, indeed I give him notice of war. And my slave never sought to get closer to me with anything more beloved to me than that which I have made obligatory upon him. And my slave continues to get closer to me with voluntary deeds until I love him. Then if I love him, I become his hearing that he hears with,[1] his sight that he sees with, his hand that he strikes with, and his leg that he walks with; and if he asks of me, I will certainly give him that which he requests, and indeed, if he seeks refuge with me,  I will certainly protect him; and I never hesitate about a matter I am about to do like I hesitate about seizing a believer’s soul: he does not like death, and I do not like that which causes him distress.

Ṣaḥīḥ (Silsilah al-Aḥādīth al-Ṣaḥīḥah, Ḥadīth 1640)

[A Point of Benefit Mentioned by Shaykh al-Albānī رحمه الله]

Then Shaykh al-Islām [Ibn Taymiyyah رحمه الله] has a valuable response to a question about the hesitation that is mentioned in this ḥadīth. I quote it here with some abridgement because it is so precious and important.

He says, may Allāh the Most High have mercy on him (Majmūʿ al-Fatāwá, 18/129-31):

This is a ḥadīth of distinguished status, and it is the most notable ḥadīth that has been narrated concerning the characteristics of the faithful, pious believers (awliyā’). And a group rejected this speech,[2] saying: “Indeed, Allāh is not to be described as hesitating, since only one who does not know the final consequences of various affairs hesitates, and Allāh is the most knowledgeable of consequences.” And perhaps some [others] have [wrongly] said: “Indeed, Allāh handles affairs with hesitancy”!

And the truth of the matter is that the speech of His Messenger ﷺ is the truth, and no one is more knowledgeable about Allah than His Messenger ﷺ, no one more sincere to his assigned people (ummah), no one more precise with the Arabic language or better at explaining things than he.

So with that being the case, those who act as if they have more knowledge or skill [than he] and those who find fault with him are from the most astray of people, the most ignorant of them, and the worst of them in manners; rather, it is obligatory to discipline them and punish them as the Muslim ruler sees fit, and it is obligatory to defend the speech of the Messenger of Allāh ﷺ from false assumptions and corrupt beliefs and ideologies.

But the one who hesitates from among us, even if his hesitation about a matter were due to his not knowing the final outcome of affairs, [it still remains that] whatever Allāh describes Himself with is not to be put in the same class as whatever one of us might be described with, for indeed the reality is that Allāh—nothing whatsoever is even the slightest like Him.

After that, this [reasoning, if applied to all cases] is false, for at times one hesitates due to not having knowledge of all the consequences, and at times, due to that which is in the two actions [before him] from benefits and harms—such that he wants to do something because of what it contains of benefit, while he dislikes it because of what it contains of harm, [his hesitation in this case] not being due to his ignorance of some particular thing that might be liked from one angle and disliked from another, as it has been said:

Grey hair is despicable, and it is despicable for me to part with it.
Amazing that a thing can be, while despised, so lovable.

And this is [just] like a sick person’s wanting his repulsive medicine; rather, everything that the slave [of Allāh] wants to do from the righteous deeds that his soul dislikes is from this type [of hesitation].

And in the Ṣaḥīḥ [of al-Bukhārī]:

The Fire was encircled by desires; the Garden of Paradise, by things disliked.

And Allāh the Most High says:

Meaning[3]:

“Fighting the disbelievers has been prescribed for you while it is full of difficulty and severe hardship upon you….”

(Al-Baqarah: 216)

And it is from this type [of hesitation] that the meaning of hesitation mentioned in the ḥadīth becomes apparent, for indeed He says: “… my slave continues to get closer to me with voluntary deeds until I love him.” So it is a fact that the slave whose state of affairs is like this has become beloved to al-Ḥaqq, loving Him; he gets closer to Him by performing the obligatory deeds—and He loves them [the obligatory deeds]; after that, he strives to perform the voluntary deeds, which He loves—and He loves the one who does them.

Thus he did everything he was capable of doing from that which is loved by al-Ḥaqq, so al-Ḥaqq loved him for his acting upon that which He loves from both sides [obligatory and voluntary] by seeking agreement in will, whereby He loves that which His loved one loves and dislikes that which His loved one dislikes.

And al-Rabb does not like to cause distress to His slave and loved one, so it follows from this that He does not like death so that there might be more of that which his loved one loves.

And Allāh, exalted is He above every deficiency, has ordained death. So everything He has ordained, He wills, and there is no way out of that. Thus al-Rabb wants his [loved one’s] death due to that which has occurred earlier from His ordaining it, and He, at the same time, dislikes causing His slave distress—specifically, the distress caused to him by death.

So death becomes something that is sought after by al-Ḥaqq from one angle, disliked by Him from another, and this is the reality of hesitation: it is that a thing is desired from one angle, disliked from another. And even if it is inevitable that the decision swings to one side more than the other, as it does in favor of [His] willing death, that still occurs along with [His] not liking that which distresses His slave at the same time. And His willing the death of a believer He loves while disliking that which causes him distress is not like His willing the death of a disbeliever He detests and for whom He wants to cause distress.

And [Shaykh al-Islām] mentions elsewhere (Majmūʿ al-Fatāwá, 10 / 57-59):

And Allāh makes it clear that He hesitates because hesitation is the occurrence of two opposing wills. Thus He, exalted is He above every deficiency, loves that which His slave loves and dislikes that which His slave dislikes—and he does not like death, so He, exalted is He above every deficiency, does not like it, as He says: “…and I do not like that which causes him distress.”

At the same time, He, exalted is He above every deficiency, has ordained death, so He wants him to die; thus, He called that [occurrence of two opposing wills] hesitation. Then He made it clear that this is unavoidable.

Sources:

Al-Albānī, Muḥammad Nāṣir al-Dīn. Silsilah al-Aḥādīth Aṣ-Ṣaḥīḥah. Riyadh: Maktabah al-Maʿārif.

Abī Rabīʿ, ʿAbd al-Laṭīf ibn Muḥammad ibn Aḥmad ibn. Nuẓum al-Farā’id Mimmā Fī Silsilatay al-Albānī Min Fawā’id. Riyadh: Maktabah al-Maʿārif, 1999.

Footnotes:

* 1. The meaning of this and the following phrases is that Allāh directs his slave’s hearing, sight, hand and legs to that which is right and best, i.e. to that which He loves. Refer to the explanation of the thirty-eighth ḥadīth of Imām al-Nawawī’s Forth Ḥadīths by Shaykh Muḥammad al-ʿUthaymīn رحمه الله.

* 2. i.e., the saying of Allāh as narrated to us by His Prophet ﷺ: “[A]nd I never hesitate about a matter I am about to do like my hesitation about seizing a believer’s soul: he does not like death, and I do not like that which causes him grief,” as is evident from the original question Shaykh al-Islām was asked in al-Majmuʿ.

* 3. English meanings of Qur’ānic verses are based on the tafsīrs of Ibn Kathīr, Al-Ṭabarī, Al-Baghawī, Al-Saʿdī رحمهما الله.

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)

Allaah (تعالى ) said: “I Have Forbidden Oppression” – Explained by Shaykh Utahymeen (رحمه الله)

by AbdurRahman.org

Title: “I Have Forbidden Oppression”

شرح األربعني النبوييه :Title Original

Author: Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn (رحمه الله)

The Ḥadīth

Abū Dharr al-Ghifārī (رضي الله عنه) reported that the prophet (صلّى الله عليه وسلّم) narrated that his Lord said:

“Oh My servants, I have forbidden oppression even for Myself, and I have made it forbidden among you as well, so do not oppress one another.”

The Explanation



Allaah says, “Oh My servants, I have made oppression forbidden even for Myself,” and He (Azza wa Jal) may make something forbidden upon Himself because the decision is His. As for us, we make nothing forbidden for Him, but He may forbid something upon Himself as He wishes just as He may obligate and decree something upon Himself.

Read the Statement of Allaah (تعالى ):

Say, “To who belongs whatever is in the heavens and earth?” Say, “To Allaah.” He has decreed upon himself mercy.[4]

And He pledged upon Himself:

“My Mercy surpasses My Anger.” [5]

Allaah has also made oppression forbidden among us as He says, “And I have made it forbidden among you as well.” This includes a person oppressing himself or others. However, the second meaning is more apparent as he then says, “So do not oppress one another.” Meaning: None of you may oppress another individual. Still, it is known that oppression may occur against oneself or against another;

Allaah says:

“And We did not oppress them, but they oppressed themselves.” [6]

The Arabic word for oppression, ظُلْم ẓulm, often revolves around failing to give someone else his or her rights or it could linguistically mean “shortcomings” as in the following verse as Allaah says:

“Each of the two gardens produced its fruit and did not fall short thereof in anything.”[7]

This understanding of oppression—failing to give others their rights—is of two types: 1) refusing to fulfill an obligation to another person, and 2) unlawfully forcing another person to do something which he should not have to do.

An example of the first type would be if you were to refuse to repay a debt to someone or to even postpone payment based on the prophet’s statement (صلّى الله عليه وسلّم ):

“A rich person’s (one with means to repay) postponement (of repaying) is oppression.” [8]

And an example of the second type would be if you claimed someone owed you something and you deceitfully produced evidence of the claim so that the individual was forced to pay – this is oppression.

Question: By Allaah’s command, “So do not oppress one another,” is there any exception to this order?

Answer: No, oppression is forbidden under all circumstances, no exceptions.

Question: Is it permissible for us to take the wealth or possessions of the Muā’had? [9]

Answer: No, it is neither permissible for us to take the wealth and possessions of those with whom we have an understood agreement of peace, nor is it permissible for us to take their blood. The prophet (صلّى الله عليه وسلّم ) said:

“Whoever murders a Muā’had will not even smell the fragrance of Paradise although its fragrance can be smelled from forty years away.” [10]

We ask Allaah for his help.

By this, we know the extent of the aggression, oppression, and utter misguidance of those arrogant individuals who hostilely transgress in taking the wealth and possessions of Muā’had unbelievers regardless of whether they are non-Muslims living peacefully with you in your land or if you were in their lands. We hear of some youths in non-Muslim lands claiming there is nothing wrong with taking wealth or ruining the possessions of disbelievers. You find them breaking street lights, destroying shops, and smashing cars. This is impermissible in Islam. Glorified is Allaah! A nation of people accepts you as guests into their lands, you are under their authority and their agreement of trust and yet you betray them. This is the severest form of misrepresenting and dishonoring Islam; it is slandering and disgracing Islam.

But the dishonor and disgrace is not actually against Islam. Rather it is against those individuals themselves – those who claim ascription to Islam. For that, it is incumbent to know that the wealth of non-Muslims under a trust or agreement of peace is sacred regardless of whether they are living peacefully among you or you with them in their lands. It is forbidden to show aggression and hostility against them because that is oppression.

Footnotes:

[1]This article is taken from selected parts of Muḥammad Ibn Ṣāliḥ al-‘Uthaymīn’s explanation of ḥadīth twenty-four of the famous forty-two ḥadīth collection by Imām an-Nawawī known as “al-‘Arba’īn al-Nawawī” or “Nawawī’s Forty (Ḥadīth).”

[2] This ḥadīth is actually much longer but only this portion is explained herein for brevity and for the article’s focus on the topic of oppression.

[3] Recorded by Muslim (no. 2577), Aḥmad (5/153, 160, 177), al-Tirmidhī (no. 2495), and Ibn Mājah (no. 4257).

[4] The Quran, Sūrah al-An’ām, 6:12.

[5] This is a ḥadīth qudsī recorded by Muslim, al-Bukhārī, al-Nasāī, and Ibn Mājah. In the text of Muslim, the prophet (صلّى الله عليه وسلّم ) said:

When Allah created the creation, He pledged upon Himself in his book which is with him over his throne, “My mercy certainly overcomes my anger.”

[6] The Quran, Sūrah Hūd, 11:101.

[7] The Qur’an, Sūrah al-Kahf, 18:33.

[8] Recorded by al-Bukhārī (no. 2166) and Muslim (no. 1564).

[9] Translator’s Note: Muā’had refers to non-Muslims with whom Muslims have a stated or understood agreement of peace. This may be in the form of official documents (such as entry visas into one another’s countries) or the lack of any official, government-sponsored declaration of war. Thus, the actions of today’s Muslim terrorists, as they declare whole groups or nations of non-Muslims as enemy combatants as they see fit, are neither Islamic nor are they in conjunction with the ḥadīth above (and many other Islamic texts), and Allaah knows best.

[10] Recorded by al-Bukhārī (no. 3166).

Translated by Abu az-Zubayr Harrison (hafidhahullaah)

Posted from Original PDF:

http://authentic-translations.com/trans-pub/ae_misau_12.pdf

Reconciling the Hearts.

Reconciling the Hearts

Al-Istiqaamah, Issue No.3

Allaah – the One free from all imperfections – said:

“So have taqwaa (fear and obedience) of Allaah and reconcile the differences between yourselves.” [Soorah al-Anfaal 8:1].

“Indeed the Believers are but brothers. Therefore reconcile the differences between your brothers, and fear Allaah so that you may receive mercy.” [Soorah al-Hujuraat 49:10].

“So this is a knot which Allaah has bound the Believers together with, such that whenever a person is found possessing eemaan (faith) in Allaah, His Angels, His Books, His Messengers and the Last Bay – whether in the eastern or western part of the world – then such a person becomes the brother of the Believers. This brotherhood obligates that the Believers should love for that person that which they love for themselves, and hate for that person that which they hate for themselves. Therefore, the Prophet (sallallaahu ‘alayhi wa sallam) said – whilst ordering the brotherhood of eemaan (faith):

“Do not envy one another. Do not inflate prices upon one another. Do not hate one another. Do not forsake one another. Do not under-cut one another. But be worshippers of Allaah and brothers. The Muslim is the brother of another Muslim; he neither oppresses him, nor humiliates him, nor lies to him, nor holds him in contempt. And piety is right here – and he pointed to his chest three times. It is enough evil for a person to hold his brother Muslim in contempt. The whole of a Muslim for another Muslim is sacred; his blood, his property and his honour.” 1

And he (sallallaahu ‘alayhi wa sallam) said:

“The Believer to the Believer is like a solid structure, one part supporting the other.” And he interlaced his fingers to demonstrate this.” 2

Thus Allaah and His Messenger (sallallaahu ‘alayhi wa sallam) ordered that the rights of the Believers be fulfilled by each other, and that those matters which will bring about harmony, love and togetherness be carried out. All of this is to be done in order to further the rights that they have over one another. So from such rights is that when fighting occurs between them – thereby causing their hearts to separate and to have hatred and to cut-off from each other – then the Believers should bring about reconciliation between their brothers and do that which will remove the enmity. Then Allaah ordered taqwaa in general and made the bestowal of His Mercy the consequence of their having taqwaa and their fulfilling the rights of the Believers. So He said: 

“And have taqwaa of Allaah in order that you may receive mercy.” Thus, if Allaah’s Mercy is attained, then the good of this world and the Hereafter will also be attained.” 3

‘Aaishah (radiallaahu ‘anhaa) used to say, that when people abandoned acting upon this Aayah (verse):

“When two parties of the Believers fight each other, then make reconciliation between them.” [Soorah al-Hujuraat 49:9]. So when the Muslims began fighting each other, it was obligatory to reconcile them, as Allaah – the Most High – ordered. However, when they did not do this, then fitnah (trials and tribulations) spread, as did ignorance, and this is what caused the differences to continue.” 4

Allaah’s Messenger (sallallaahu ‘alayhi wa sallam) said: “Shall I not inform you of something that is greeter in degree than (optional) fasting, charity and Prayer?” They said: Indeed inform us. So he said: “It is reconciling the people. For indeed causing corruption between them is the shaver!” 5

And he (sallallaahu ‘alayhi wa sallam) explained this shaving in another saying:

“The disease of the people before you has overcome you, namely envy and hatred and it is the shaver. I do not say that it shaves-off the heir. Rather, it shaves-off the religion!” 6

1. Related by Muslim (no.2564), from Abu Hurayrah (radiallaahu ‘anhu).

2. Related by al-Bukhaaree (no.481) and Muslim (no.2585), from Abu Hurayrah (radiallaahu ‘anhu).

3. Tayseerul-Kareemur-Rahmaan (7/133-134) of Shaykh as-Sa’dee.

4. Related by Ibn Abil-‘lzz in Sharhul-‘Aqeedatit-Tahaawiyyah (2/777). Al-Bayhaqee related something similar to this in his Sunanul-Kubraa (8/172).

5. Saheeh: Related by at-Tirmidhee (no.2640) and Abu Daawood (no.4919), from Abud-Dardaa (radiallaahu ‘anhu). It was authentitated by al-Albaanee in Ghaayatul-Maraam (no.414).

6. Hasan: Related by at-Tirmidhee (no.2641), from az-Zubayr ibn al-‘Awwaam (radiallaahu ‘anhu). It was authenticated by al-Albaanee in Saheeh Sunan at-Tirmidhee (no.2038).

The Dream of the Prophet (Sallalahu Alaihi wa Sallam)

The Dream of the Prophet (Sallalahu Alaihi wa Sallam)

Sahih Bukhari Volume 9, Book 87, Number 171: [Interpretation of Dreams]: Narrated Samura bin Jundub:

Allah’s Apostle (ﷺ) very often used to ask his companions, “Did anyone of you see a dream?” So dreams would be narrated to him by those whom Allaah wished to tell.

One morning the Prophet (ﷺ) said:

“Last night two persons came to me (in a dream) and woke me up and said to me, ‘Proceed!’

I set out with them and we came across a man Lying down, and behold, another man was standing over his head, holding a big rock. Behold, he was throwing the rock at the man’s head, injuring it. The rock rolled away and the thrower followed it and took it back. By the time he reached the man, his head returned to the normal state. The thrower then did the same as he had done before. I said to my two companions, ‘Subhan Allah! Who are these two persons?’ They said, ‘Proceed!’

So we proceeded and came to a man Lying flat on his back and another man standing over his head with an iron hook, and behold, he would put the hook in one side of the man’s mouth and tear off that side of his face to the back (of the neck) and similarly tear his nose from front to back and his eye from front to back. Then he turned to the other side of the man’s face and did just as he had done with the other side. He hardly completed this side when the other side returned to its normal state. Then he returned to it to repeat what he had done before. I said to my two companions, ‘Subhan Allah! Who are these two persons?’ They said to me, ‘Proceed!’

So we proceeded and came across something like a Tannur (a kind of baking oven, a pit usually clay-lined for baking bread).” I think the Prophet (ﷺ) said, “In that oven there was much noise and voices.” The Prophet (ﷺ) added, “We looked into it and found naked men and women, and behold, a flame of fire was reaching to them from underneath, and when it reached them, they cried loudly. I asked them, ‘Who are these?’ They said to me, ‘Proceed!’

And so we proceeded and came across a river.” I think he said, “…. red like blood.” The Prophet (ﷺ) added, “And behold, in the river there was a man swimming, and on the bank there was a man who had collected many stones. Behold. while the other man was swimming, he went near him. The former opened his mouth and the latter (on the bank) threw a stone into his mouth whereupon he went swimming again. He returned and every time the performance was repeated, I asked my two companions, ‘Who are these (two) persons?’ They replied, ‘Proceed! Proceed!’

And we proceeded till we came to a man with a repulsive appearance, the most repulsive appearance, you ever saw a man having! Beside him there was a fire and he was kindling it and running around it. I asked my companions, ‘Who is this (man)?’ They said to me, ‘Proceed! Proceed!’

So we proceeded till we reached a garden of deep green dense vegetation, having all sorts of spring colors. In the midst of the garden there was a very tall man and I could hardly see his head because of his great height, and around him there were children in such a large number as I have never seen. I said to my companions, ‘Who is this?’ They replied, ‘Proceed! Proceed!’

So we proceeded till we came to a majestic huge garden, greater and better than I have ever seen! My two companions said to me, ‘Go up and I went up’ The Prophet (ﷺ) added, “So we ascended till we reached a city built of gold and silver bricks and we went to its gate and asked (the gatekeeper) to open the gate, and it was opened and we entered the city and found in it, men with one side of their bodies as handsome as the handsomest person you have ever seen, and the other side as ugly as the ugliest person you have ever seen. My two companions ordered those men to throw themselves into the river. Behold, there was a river flowing across (the city), and its water was like milk in whiteness. Those men went and threw themselves in it and then returned to us after the ugliness (of their bodies) had disappeared and they became in the best shape.” The Prophet (ﷺ) further added, “My two companions (angels) said to me, ‘This place is the Eden Paradise, and that is your place.’ I raised up my sight, and behold, there I saw a palace like a white cloud! My two companions said to me, ‘That (palace) is your place.’ I said to them, ‘May Allaah bless you both! Let me enter it.’ They replied, ‘As for now, you will not enter it, but you shall enter it (one day)

I said to them, ‘I have seen many wonders tonight. What does all that mean which I have seen?’

They replied, ‘We will inform you:

As for the first man you came upon whose head was being injured with the rock, he is the symbol of the one who studies the Qur’an and then neither recites it nor acts on its orders, and sleeps, neglecting the enjoined prayers.

As for the man you came upon whose sides of mouth, nostrils and eyes were torn off from front to back, he is the symbol of the man who goes out of his house in the morning and tells so many lies that it spreads all over the world. And

those naked men and women whom you saw in a construction resembling an oven, they are the adulterers and the adulteresses;,

and the man whom you saw swimming in the river and given a stone to swallow, is the eater of usury (Riba) and

the bad looking man whom you saw near the fire kindling it and going round it, is Malik, the gatekeeper of Hell and

the tall man whom you saw in the garden, is Ibraheem (Abraham) and the children around him are those children who die with Al-Fitra (the Islamic Faith).”
The narrator added: Some Muslims asked the Prophet (ﷺ), “O Allah’s Apostle! What about the children of pagans?” The Prophet (ﷺ) replied, “And also the children of pagans.”

The Prophet (ﷺ) added, “My two companions added,

‘The men you saw half handsome and half ugly were those persons who had mixed an act that was good with another that was bad, but Allah forgave them.’”

Source: Sahih Bukhari Volume 9, Book 87, Number 171: [Interpretation of Dreams]

Some Verdicts Pertaining to Supplications taken from Imam Al-Nawawi’s Riyad-us-Saliheen

Imam Al-Nawawi’s Riyad-us-Saliheen

Chapter 252

Some Verdicts Pertaining to Supplications

1496. Usamah bin Zaid (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who is favoured by another and says to his benefactor: `Jazak-Allah khairan (may Allah reward you well)’ indeed praised (the benefactor) satisfactorily.”
[At-Tirmidhi].

1497. Jabir (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not invoke curses on yourself or on your children or on your possessions lest you should happen to do it at a moment when the supplications are accepted, and your prayer might be granted.”

[Muslim].

1498. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A slave becomes nearest to his Rubb when he is in prostration. So increase supplications in prostrations.”

[Muslim].

1499. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam), “The supplication of every one of you will be granted if he does not get impatient and say (for example): `I supplicated my Rubb but my prayer has not been granted‘.”

[Al-Bukhari and Muslim].

The narration of Muslim is: “The supplication of a slave continues to be granted as long as he does not supplicate for a sinful thing or for something that would cut off the ties of kinship and he does not grow impatient.” It was said: “O Messenger of Allah! What does growing impatient mean?” He (sallallaahu ’alayhi wa sallam) said, “It is one’s saying: `I supplicated again and again but I do not think that my prayer will be answered.’ Then he becomes frustrated (in such circumstances) and gives up supplication altogether.”

1500. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) was asked: “At what time does the supplication find the greatest response?” He (sallallaahu ’alayhi wa sallam) replied, “A supplication made during the middle of the last part of the night and after the conclusion of the obligatory prayers.”

[At-Tirmidhi].

1501. `Ubadah bin As-Samit (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Whenever a Muslim supplicates Allah, He accepts his supplication or averts any similar kind of trouble from him until he prays for something sinful or something that may break the ties of kinship.” Upon this someone of the Companions said: “Then we shall supplicate plenty.” The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Allah is more plentiful (in responding).”

[At-Tirmidhi].

1502. Ibn `Abbas (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say when he was in distress: “La ilaha illallahul-Azimul-Halim. La ilaha illallahu Rabbul-`Arshil-`Azim. La ilaha illallahu Rabbus-samawati, wa Rabbul-ardi, wa Rabbul-`Arshil-Karim. (None has the right to be worshipped but Allah the Incomparably Great, the Compassionate. None has the right to be worshipped but Allah the Rubb of the Mighty Throne. None has the right to be worshipped but Allah the Rubb of the heavens, the Rubb of the earth, and the Rubb of the Honourable Throne).”

[Al-Bukhari and Muslim].

Issues regarding Supplications, their Virtues and Supplications of the Prophet ﷺ 

Issues regarding Supplications, their Virtues and Supplications of the Prophet ﷺ 

Imam Al-Nawawi’s Riyad-us-Saliheen

Chapter 250

Issues regarding Supplications, their Virtues and Supplications of the Prophet (sallallaahu ’alayhi wa sallam).

Allah, the Exalted, says:

“And your Rubb said: `Invoke Me, [i.e., believe in My Oneness (Islamic Monotheism)] (and ask Me for anything) I will respond to your (invocation).”’ (40:60)

“Invoke your Rubb with humility and in secret. He likes not the aggressors.” (7:55)

“And when My slaves ask you (O Muhammad (sallallaahu ’alayhi wa sallam)) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor).” (2:186)

“Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil?” (27:62)

1465. An-Nu`man bin Bashir (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Du`a (supplication) is worship.”

[Abu Dawud].

1466. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) liked comprehensive supplications or (Al-Jawami` – i.e., supplications with very few words but comprehensive in meanings), and discarded others.

[Abu Dawud].

1467. Anas (May Allah be pleased with him) reported: The supplication most often recited by the Prophet (sallallaahu ’alayhi wa sallam) was: “Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina `adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”’

[Al-Bukhari and Muslim].

In the narration of Muslim it is added that whenever Anas supplicated, he used to beseech Allah with this Du`a.

1468. `Abdullah bin Mas`ud (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni as’alukal-huda, wat-tuqa, wal-`afafa, wal-ghina (O Allah! I beseech You for guidance, piety, chastity and contentment).”

[Muslim].

1469. Tariq bin Ashyam (May Allah be pleased with him) reported: Whenever a man entered the fold of Islam, the Prophet (sallallaahu ’alayhi wa sallam) would show him how to perform Salat and then direct him to supplicate: “Allahumm-aghfir li, warhamni, wa-hdini, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, guide me, guard me against harm and provide me with sustenance and salvation).”’

[Muslim].

In another narration Tariq said: A man came to the Prophet (sallallaahu ’alayhi wa sallam) and said to him: “O Messenger of Allah! What shall I say if I want to pray to my Rubb?” He (sallallaahu ’alayhi wa sallam) said, “Say: `Allahumma-ghfir li, warhamni, wa `afini, warzuqni (O Allah! Forgive me, have mercy on me, protect me and provide me with sustenance).’ Surely, this supplication is better for you in this life and in the Hereafter.”

1470. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) supplicated: “Allahumma musarrifal-qulubi, sarrif qulubana `ala ta`atika (O Allah! Controller of the hearts, direct our hearts to Your obedience).”

[Muslim].

1471. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, “Seek refuge in Allah against the turmoils, attacks of misfortunes, and evil of judgement and joys of the enemies.”

[Al-Bukhari and Muslim].

1472. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to say: “Allahumm-aslih li diniyalladhi huwa `ismatu amri, wa aslih li dunyaya-llati fiha ma`ashi, wa aslih li akhirati-llati fiha ma`adi, waj`alil-hayata ziyadatan li fi kulli khair, waj`alil-mauta rahatan li min kulli sharrin (O Allah, make my religion easy for me by virtue of which my affairs are protected, set right for me my world where my life exists, make good for me my Hereafter which is my resort to which I have to return, and make my life prone to perform all types of good, and make death a comfort for me from every evil).”

[Muslim].

1473. `Ali (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said to me, “Recite: `Allahumma-hdini wa saddidni (O Allah! Direct me to the Right Path and make me adhere to the Straight Path).” Another narration is: `Allahumma inni as’aluk-alhuda was-sadad (I beg You for guidance and uprightness).”

[Muslim].

1474. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni a`udhu bika minal-ajzi wal-kasali, wal-jubni wal-harami, wal-bukhli, wa a`udhu bika min `adhabil-qabri, wa a`udhu bika min fitnatil-mahya wal-mamat [O Allah! I seek refuge in You from helplessness (to do good), indolence, cowardice, senility, and miserliness; and I seek Your Protection against the torment of the grave and the trials of life and death].” Another narration adds: “wa dala`id-daini wa ghalabatir-rijal (And from the burden of indebtedness and the tyranny of men).”

[Muslim].

1475. Abu Bakr As-Siddiq (May Allah be pleased with him) reported: I requested the Messenger of Allah (sallallaahu ’alayhi wa sallam) to teach me a supplication which I could recite in my Salat (prayer). Thereupon he said, “Recite: `Allahumma inni zalamtu nafsi zulman kathiran, wa la yaghfirudh-dhunuba illa Anta, faghfir li maghfiratan min `indika, warhamni, innaka Antal-Ghafur-ur-Rahim (O Allah! I have considerably wronged myself. There is none to forgive the sins but You. So grant me pardon and have mercy on me. You are the Most Forgiving, the Most Compassionate).”’

[Al-Bukhari and Muslim].

1476. Abu Musa (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumm-aghfir li khati‘ati, wajahli, wa israfi fi amri, wa ma Anta a`lamu bihi minni. Allahumm-aghfir li jiddi wa hazli, wa khata’i wa `amdi, wa kullu dhalika `indi. Allahumm-aghfir li ma qaddamtu wa ma akhkhartu, wa ma asrartu, wa ma a`lantu, wa ma Anta a`lamu bihi minni. Antal-Muqaddimu, wa Antal-Mu’akhkhiru; wa Anta `ala kulli shai’in Qadir (O Allah! Forgive my errors, ignorance and immoderation in my affairs. You are better aware of my faults than myself. O Allah! Forgive my faults which I committed in seriousness or in fun deliberately or inadvertently. O Allah! Grant me pardon for those sins which I committed in the past and I may commit in future, which I committed in privacy or in public and all those sins of which You are better aware than me. You Alone can send whomever You will to Jannah, and You Alone can send whomever You will to Hell-fire and You are Omnipotent).”

[Al-Bukhari and Muslim].

1477. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to supplicate (in these words): “Allahumma inni audhu bika min sharri ma `amiltu, wa min sharri ma lam a`mal (O Allah! I seek refuge in You from the evil of that which I have done and the evil of that which I have not done).”

[Muslim].

1478. `Abdullah bin `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate thus: “Allahumma inni a`udhu bika min zawali ni`matika, wa tahawwuli `afiyatika, wa fuja’ati niqmatika, wa jami`i sakhatika (O Allah! I seek refuge in You against the declining of Your Favours, passing of safety, the suddenness of Your punishment and all that which displeases You).”

[Muslim].

1479. Zaid bin Arqam (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) would supplicate: “Allahumma inni a`udhu bika minal-`ajzi wal-kasali, wal-bukhli wal-harami, wa `adhabil-qabri. Allahumma ati nafsi taqwaha, wa zakkiha Anta khairu man zakkaha, Anta waliyyuha wa maulaha. Allahumma inni a`udhu bika min `ilmin la yanfau`, wa min qalbin la yakhsha`u, wa min nafsin la tashba`u, wa min da`watin la yustajabu laha` [O Allah! I seek refuge in You from the inability (to do good), indolence, cowardice, miserliness, decrepitude and torment of the grave. O Allah! Grant me the sense of piety and purify my soul as You are the Best to purify it. You are its Guardian and its Protecting Friend. O Allah! I seek refuge in You from the knowledge which is not beneficial, and from a heart which does not fear (You), and from desire which is not satisfied, and from prayer which is not answered].”

[Muslim].

1480. Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma laka aslamtu, wa bika amantu, wa `alaika tawakkaltu, wa ilaika anabtu, wa bika khasamtu, wa ilaika hakamtu. Faghfir li ma qaddamtu, wa ma akh-khartu, wa ma asrartu wa ma a`lantu, Antal-Muqaddimu, wa Antal-Mu`akhkhiru, la ilaha illa Anta (O Allah! to You I submit, in You I affirm my faith, in You I repose my trust, to You I turn in repentance and with Your Help I contend my adversaries and from You I seek judgement. O Allah! Grant me forgiveness for the faults which I made in past and those ones I may commit in the future, those which I committed secretly or openly. You Alone send whomever You will to Jannah, and You Alone send whomever You will to Hell-fire. There is none worthy of worship except You).” Another narration adds: “La hawla wa la quwwata illa billah (There is no strength to resist evil and no power to do good except through Allah).”

[Al-Bukhari and Muslim].

1481. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni a`udhu bika min fitnatin-nari, wa `adhabin-nari, wa min sharril-ghina wal-faqri (O Allah! I seek refuge in You from the trials and the torment of the Fire and from the evils of wealth and poverty).”

[Abu Dawud and At-Tirmidhi].

1482. Ziyad bin `Ilaqah reported: My uncle Qutbah bin Malik (May Allah be pleased with him) said that the Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni a`udhu bika min munkaratil-akhlaqi, wal-a`mali, wal-ahwa`i (O Allah! I seek refuge in You from undesirable manners, deeds, and aspirations).”

[At-Tirmidhi].

1483. Shakal bin Humaid (May Allah be pleased with him) reported: I asked: “O Messenger of Allah, teach me a prayer.” He (sallallaahu ’alayhi wa sallam) said, “Say: Allahumma inni a`udhu bika min sharri sam`i, wa min sharri basari, wa min sharri lisani, wa min sharri qalbi, wa min sharri maniyyi (O Allah! I seek refuge in You from the evils of my hearing, the evils of my seeing, the evils of my tongue; the evils of my heart and the evils of passions).”

[Abu Dawud and At-Tirmidhi].

1484. Anas (May Allah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni a`udhu bika minal-barasi, wal-jununi, wal-judhami, wa sayyi’il-asqami’ (O Allah! I seek refuge in You from leucoderma, insanity, leprosy and evil diseases).”

[Abu Dawud].

1485. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) used to supplicate: “Allahumma inni a`udhu bika minal-ju`i, fa-innahu bi’sad-daji`u; wa a`udhu bika minal-khiyanati, fa-innaha bi’satil-bitanah’ [O Allah! I seek refuge in You from hunger; surely, it is the worst companion. And I seek refuge in You from treachery; surely, it is a bad inner trait].”

[Abu Dawud].

1486. `Ali (May Allah be pleased with him) reported: A slave who had made a contract with his master to pay for his freedom, came to me and said: “I am unable to fulfill my obligation, so help me.” He said to him: “Shall I not teach you a supplication which the Messenger of Allah (sallallaahu ’alayhi wa sallam) taught me? It will surely prove so effective that if you have a debt as large as a huge mountain, Allah will surely pay it for you. Say: `Allahumm-akfini bihalalika `an haramika, wa aghnini bifadlika `amman siwaka (O Allah! Grant me enough of what You make lawful so that I may dispense with what You make unlawful, and enable me by Your Grace to dispense with all but You).”

[At-Tirmidhi].

1487. `Imran bin Husain (May Allah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) taught my father two statements to recite in his Du`a. These are: “Allahumma al-himni rushdi, wa a`idhni min sharri nafsi (O Allah! Inspire in me guidance and deliver me from the evils within myself).”

[At-Tirmidhi].

1488. Abul-Fadl Al-`Abbas bin `Abdul-Muttalib (May Allah be pleased with him) reported: I asked the Messenger of Allah (sallallaahu ’alayhi wa sallam) to teach me a supplication. He (sallallaahu ’alayhi wa sallam) said, “Beg Allah for safety (from all evils in this world and in the Hereafter).” I waited for some days and then I went to him again and asked him: “O Messenger of Allah Teach me to supplicate something from Allah.” He said to me, “O Al-`Abbas, the uncle of Messenger of Allah! Beseech Allah to give you safety (Al-a’fiyah ) in this life and in the Hereafter.”

[At-Tirmidhi].

1489. Shahr bin Haushab reported: I asked Umm Salamah (May Allah be pleased with her), “O Mother of the Believers! Which supplication did the Messenger of Allah (sallallaahu ’alayhi wa sallam) make frequently when he was in your house?” She said: “He (sallallaahu ’alayhi wa sallam) supplicated frequently: `Ya muqallibal-qulubi, thabbit qalbi `ala dinika (O Controller of the hearts make my heart steadfast in Your religion).”

[At-Tirmidhi].

1490. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “One of Prophet Dawud’s supplications was: `Allahumma inni as’aluka hubbaka, wa hubba man yuhibbuka, wal-`amalalladhi yuballighuni hubbaka. Allahumm-aj`al hubbaka ahabba ilayya min nafsi, wa ahli, wa minal-ma’il-baridi (O Allah! I ask You for Your Love, the love of those who love You, and deeds which will cause me to attain Your Love. O Allah! Make Your Love dearer to me than myself, my family and the cold water).”’

[At-Tirmidhi].

1491. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Recite frequently: `Ya Dhal-Jalali wal-Ikram! (O You, Possessor of glory and honour).”’

[At-Tirmidhi].

1492. Abu Umamah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) made many supplications which we did not memorize. We said to him: “O Messenger of Allah! You have made many supplications of which we do not remember anything.” He said, “Shall I tell you a comprehensive prayer? Say: `Allahumma inni as’aluka min khairi ma sa’alaka minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa `a`udhu bika min sharri mas-ta`adha minhu nabiyyuka Muhammadun sallallahu `alaihi wa sallam. Wa Antal-Musta`anu, wa `alaikal-balaghu, wa la hawla wa la quwwata illa billah (O Allah, I beg to You the good which Your Prophet Muhammad (sallallaahu ’alayhi wa sallam) begged of You; and I seek refuge in You from the evil where from Your Prophet Muhammad (sallallaahu ’alayhi wa sallam) sought refuge. You are the One from Whom help is sought and Your is the responsibility to communicate (the truth). There is no power or strength except with Allah the Exalted, the Great.”’

[At-Tirmidhi]

1493. Ibn Mas`ud (May Allah be pleased with him) reported: One of the supplications of the Messenger of Allah (sallallaahu ’alayhi wa sallam) was: “Allahumma inni as’aluka mujibati rahmatika, wa `aza’ima maghfiratika, was-salamata min kulli ithmin, wal-ghanimata min kulli birrin, wal-fawza bil-jannati, wannajata mina-nar (O Allah! I beg You for that which incites Your Mercy and the means of Your forgiveness, safety from every sin, the benefit from every good deed, success in attaining Jannah and deliverance from Fire).”

[Al-Hakim].

Morning and Evening supplications – Abu Talhah Dawood Burbank (رحمه الله)

Morning and Evening supplications – Abu Talhah Dawood Burbank (رحمه الله)

Click the below link to read or download PDF

Morning and Evening supplications – Abu Talhah Dawood Burbank [PDF]

courtesy : ittibaa.com

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous.

The Ruling regarding observing Fasting in Allah’s month Al-Muharram – Shaykh Muhammad Ali Ferkous.

by AbdurRahman.org

The question:

Is it permissible to observe fast during the whole month of Muharram?

The answer:

All praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon whom Allah sent as a mercy to the Worlds, upon his Family, his Companions and his Brothers till the Day of Resurrection.

Before answering your question, I want to draw attention to a spread mistake which consists in designating the term “Muharram” without the letters Alif and Lâm (Al-)(1). The correct form is to say “Al-Muharram” as it is mentioned in many prophetic hadiths, and because the Arabs did not mention this month in their speeches and poetry but with the definite article “Al”, which is not the case with the other months. So, this denomination is unwritten and not according to a rule.

Hereupon, one can fast during the month Al-Muharram, that is why it is recommended to observe much of fasting in it, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying:

“The most superior fasting after (the fasting of) Ramadan is that of Allah’s month of Al-Muharram and the most superior prayer after the obligatory (prayers) is the Night Prayer”(2).

Fasting `Âshurâ’ which is the tenth of the month of Al-Muharram is more recommended, in accordance with the Prophet’s صلَّى الله عليه وسلَّم saying: “This is the day of `Âshurâ’ (tenth of Al-Muharram). Allah has not enjoined its fasting on you but I am fasting it. You have the choice either to fast or not”(3).

Moreover, fasting `Âshurâ’ expiates the precedent year, in accordance with the Prophet’s صلَّى الله عليه وسلَّمsaying: “…Moreover, I expect from Allah that the fasting of the day of `Âshurâ’ will expiate (the sins of) the preceding year”(4). It is also recommended to fast the day preceding `Ashura’ which is the ninth day of the month Al-Muharram as it is mentioned in the hadith of Ibn `Abbâs رضي الله عنهما who said: “When the Messenger of Allah observed fast on the day of `Ashura, and ordered Muslims to fast on it, they said to him: “O Messenger of Allah! This is a day which both the Jews and the Christians venerate. Upon this, the Messenger of Allah said, “When it is the next year, Allah willing, we would observe fast on the ninth day (of Al-Muharram besides that day)”. But, it was not until the next year that the Messenger of Allah صلَّى الله عليه وسلَّم had died”(5), and in another narration: “If I survive to the coming year, I would surely observe fast on the ninth (day of Al-Muharram)”(6).

Furthermore, it is recommended to fast a day after `Âshurâ’, that is to say, the eleventh day of the month of Al-Muharram, as it is narrated in an authentic and Mauqûf(7) text according to Ibn `Abbâsرضي الله عنهما: “Fast the day of `Âshurâ’, be different from Jews, fast one day before it or one day after it”(8). Al-Hâfidh (Ibn Hajar) رحمه الله said, “…Fasting `Âshurâ’ comes under three categories, the lowest is to fast it alone, better than it, is to fast the ninth day with it, and the best is to fast the ninth and the eleventh days with it”(9).

It is worth mentioning that it is permissible to fast during Allah’s month Al-Muharram but without specifying the last day of the year with the intention of bidding a farewell to the lunar year of Hegira, nor the first day of Al-Muharram with the intention of welcoming the new year by fasting, except what has been previously mentioned regarding fasting the day of `Âshurâ’ and the two days in order to differ from Jews (i.e. the ninth and eleventh days).

In fact, those who specify the first day and the last day of the year by fasting, support their opinion with a fabricated hadith: “Whoever fasts the last day of Dhu Al-Hijja and the first day of Al-Muharram, has surely ended the last year and begins the current year by a fast which has the reward of expiating fifty years”(10). This is in fact an invented hadith which is falsely attributed to the Prophet صلَّى الله عليه وسلَّم. Abu Shâma said, “There is nothing reported about the first night of Al-Muharram. Besides, I made a research concerning the reported traditions whether authentic or weak and have examined weak hadiths, but I have found no one who mentioned something about that subject. Therefore, I fear-may Allah preserve us- that some prevaricator invents a hadith concerning this topic” (11).

Nothing is recommended then during the month of Al-Muharram, not even in `Âshurâ’ except fasting. As for performing a `Umra on the first of Al-Muharram or observing a special supplication or an invocation, or to devote oneself during the night of `Âshurâ’ to worship, supplications and invocations. Nothing of the aforesaid things were done, neither by the Prophet صلَّى الله عليه وسلَّم nor by his Companions رضي الله عنهم not even by the noble successors. The Prophet صلَّى الله عليه وسلَّم said: “Whoever does an action that is not in accordance with our tradition will have it rejected”(12)

The perfect knowledge belongs to Allah عزَّ وجلَّ. Our last prayer is all praise is due to Allah, the Lord of the Worlds. Peace and blessing be upon our Prophet, his Family, his Companions and Brothers till the Day of Resurrection.

Algiers, Al-Muharram 4th, 1429H.

Corresponding to: January 11th, 2008.

Footnotes:

(1) Al: a definite article in Arabic.

(2) Reported by Muslim, chapter of “Fasting”, concerning the merit of observing fast in the month of Al-Muharram (hadith 2755), Abu Dâwûd, chapter of “Fasting”, concerning fasting during the month Al-Muharram (hadith 2429), At-Tirmidhi, chapter of “Prayer”, concerning what is reported about night prayer (hadith 438), An-Nassâ’i, chapter of “Night prayers and the supererogatory prayers of the day”, concerning the merit of night prayers (hadith 1613) and Ahmad in his “Musnad” (hadith 8329) on the authority of Abu Hurayra رضي الله عنه.

(3) Reported by Al-Bukhâri, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1899), Muslim, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 2653), Mâlik in “Al-Muwatta’” (hadith 663) and Ahmad in his “Musnad” (hadith 16425) on the authority Mu`âwiya Ibn Abi Sufyân رضي الله عنهما.

(4) Reported by Muslim, chapter of “Fasting”, concerning the recommendation of fasting three days in each month…(hadith 2746), Abu Dâwûd, chapter of “Fasting”, concerning fasting the whole year by way of supererogation (hadith 2425), Ibn Mâjah, chapter of “Fasting”, concerning fasting `Âshurâ’ (hadith 1738) and Ahmad in his “Musnad” (hadith 23290) on the authority of Abu Qatâda Al-Ansâriرضي الله عنه.

(5) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2666), on the authority of Ibn `Abbâs رضي الله عنهما.

(6) Reported by Muslim, chapter of “Fasting”, concerning on which day fasting is observed for `Âshurâ’ (hadith 2667), Ibn Mâjah, chapter of “Fasting”, concerning fasting the day of `Âshurâ’ (hadith 1736) and Ahmad in his “Musnad” (3203) on the authority of Ibn `Abbâs رضي الله عنهما.

(7) Mauqûf: A tradition attributed to a Companion.

(8) Reported as being attributed to the Prophet صلَّى الله عليه وسلَّم by Ibn Khuzayma in his “Sahîh” (hadith 2095), and Ahmad in his “Musnad” (hadith 2155). Al-Albâni said in “Sahîh Ibn Khuzayma” (3/290): “Its chain of narration is weak because the memorization of Ibn Abi Layla is bad, and because `Atâ’ contradicted him as well as others. In fact, `Atâ’ reported this hadith according to Ibn `Abbâs as attributed to him; its chain of narration is authentic according to At-Tahâwi and Al-Bayhaqi”. This hadith is reported Mauqûf by At-Tabari in “Tahdhîb Al-Âthâr” (Musnad `Umar/1430), this tradition has been judged as authentic by Al-Albâni as it is aforementioned and by Zakariya Ibn Ghulâm Al-Pâkistâni in “Fî Mâ Sahha Min Âthâr As-Sahâba Fi Al-Fiqh” (2/675).

(9) See, “Fath Al-Bâri” by Ibn Hajar (4/246).

(10) Ibn Al-Jauzi has judged this hadith as being fabricated in “Al-Maudhû`ât” (2/199), As-Suyûti in “Al-La’âli’” (2/108) and Ash-Shaukâni in “Al-Fawâ’id” (page: 96).

(11) See, “Al-Bâ`ith `Ala Inkâr Al-Bida` Wal-Hawâdith” (239).

(12) This version of the hadith is reported by Muslim, chapter of “Judgments”, concerning canceling the invalid judgments and abrogating the heresies (hadith 4590). The two Sheikhs, Al-Bukhâri in the chapter of “Reconciliation” (hadith 2697) and Muslim, chapter of “Judgments” (hadith 4589) agreed to report it according to the following version: “If somebody innovates something which is not involved in the principles of our religion, that thing will be rejected” on the authority of `Âishaرضي الله عنها and in Al-Bukhâri’s “Sahîh” : “…which is not part of it…”.

Posted from the Sheik’s website:

http://ferkous.com/home/?q=en/fatwa-en-817

A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered

A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered – Shaykh Fawāz al-Madkhalī, may Allāh protect him, said:

A Point of Benefit : A Prophetic [Practice] That Has Been Abandoned, [One] for Supplications to Be Answered

From Anas ibn Mālik, may Allāh be pleased with him, [who] said:

Um Sulaym came to the Prophet ﷺ and said, “O Messenger of Allāh, teach me some words I can ask [Allāh] with.”

He said:

Proclaim Allāh’s great distance, Mighty is He and Majestic, from any kind of imperfection [by saying “subhānallāh”] ten times; glorify Him with praise [by saying “al-hamdulillāh”] ten times; and extol His greatness above all things [by saying “Allāhu akbar”] ten times.

Then after that, ask for what you need, for He [will] certainly then say: “Indeed, I have done it; indeed, I have done it.”

Ahmad, Al-Tirmidhī, and Al-Nasā’ī reported it with their chains of narration, and Al-Albānī graded it hasan [a good, acceptable narration].

Translated by Mikail ibn Mahboob Ariff
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Wiping the Face with the Hands After Du’a – alifta Fatwa no. 2396

Wiping the Face with the Hands After Du’a – alifta Fatwa no. 2396

Q: Some callers to Allah (Exalted be He) told us that a Muslim should not wipe over his face after making Du`a’ (supplication), because this is a form of Bid`ah (innovation in religion), as they say. They further say that if the Mu’adhin (caller to Prayer) says while performing Iqamah (call to start the Prayer): “The time of Salah (Prayer) has come”, it is not permissible for prayers to say: “May Allah establish it and cause it to continue.” Kindly give us the legal opinion in this regard.

A: First, the slave’s calling upon his Lord and asking Him for his needs is valid and encouraged, and raising the hands while performing Du`a’ (supplication) to beseech Allah (Exalted be He) and turn to Him, is an established act of worship.

Concerning wiping over the face after making Du`a’, there is Hadith which is classed as Da`if (weak) and is related by Ibn Majah from the narration of Salih ibn Hassan Al-Nadry on the authority of Muhammad ibn Ka`b Al-Qurazhy from Ibn `Abbas (may Allah be pleased with them) that the Prophet (peace be upon him) said, When you supplicate Allah, do so with the palms of your hands, not with their backs. After you have finished, wipe your face therewith. [1]

This Hadith is Da`if due to the weakness of Salih ibn Hassan. He was classified as a weak narrator by Ahmad, Ibn Ma`in, Abu Hatim, and Al-Daraqutny. Al-Bukhari said that his narrated Hadith are rejected, and the same was said by Abu Nu`aym Al-Asbahany who said that his (Salih’s) Hadith are rejected and he is Matruk (a narrator whose Hadith transmission was discarded due to unreliability). Ibn Hibban said: He used to listen to songs and singers and also used to narrate fabricated Hadith while falsely ascribing them to trustworthy narrators. It is also said by Ibn Al-Jawzy concerning this Hadith, it is unauthentic because of the presence of Salih ibn Hassan.

There is another Hadith in this regard related by Al-Tirmidhy in his Sunan: Abu Musa Muhammad ibn Al-Muthanna and Ibrahim ibn Ya`qub and others said: We were told by Hammad ibn `Isa Al-Juhany on the authority of Hanzhalah ibn Abu Sufyan Al-Jumahy from Salim ibn `Abdullah from his father, from `Umar ibn Al-Khattab (may Allah be pleased with him) that he said: Whenever Allah’s Messenger (peace be upon him) raised his hands for supplication, he would not lower them until he had passed them over his face.[2] Muhammad ibn Al-Muthanna said in the Hadith he narrated: “He did not put them back down until he had wiped them over his face.” [3]

Abu `Isa said: This is a Sahih Gharib (a Hadith with a single narrator usually at the beginning of the chain of narration) Hadith which has only one narration by Hammad ibn `Isa and he is the only narrator of it although his narrations are few. Hanzhalah ibn Abu Sufyan is a Thiqah (trustworthy) narrator, as judged by Yahya ibn Sa`id Al-Qattan. However, the Hadith has in its Sanad (chain of narrators) Hammad ibn `Isa who is a weak narrator as well as being the only narrator of the Hadith as mentioned by Al-Tirmidhy in his Sunan.

As Du`a’ is a prescribed `Ibadah (worship), and there is no authentic evidence from the Sunnah of the Prophet (peace be upon him), whether in his words or actions to support that; rather, only Da`if narrations, it is preferable to abandon that act in favor of the authentic Hadith in which there is no mention of wiping over the face after finishing Du`a’.

Second, the basic rule concerning acts of worship is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion), and Allah (Exalted be He) is only to be worshipped in the manner that He ordained.

Furthermore, it has not been authentically narrated from the Prophet (peace be upon him) upon hearing the Iqamah, that he said: “May Allah establish it and cause it to continue”. But this was narrated by Abu Dawud in his Sunan from a weak narrator. He said: We were told by Sulayman ibn Dawud Al-`Ataky who said: We were told by Muhammad ibn Thabit who said: I was told by a man from the Levant (the region covering Syria, Lebanon, Jordan, and Palestine) on the authority of Shahr ibn Hawshab from Abu Umamah or from some of the Sahabah (Companions of the Prophet) that Bilal started to declare Iqamah, and when he said, “The time of Salah has come,” the Messenger of Allah (peace be upon him) said, “May Allah establish it and cause it to continue.” The reason behind the weakness of that Hadith is that its Sanad had an unknown narrator whose narration is not considered reliable. Therefore, the saying “may Allah establish it and cause it to continue” is not prescribed, because it was not authentically reported; rather, it is preferable on the part of anyone hearing the Iqamah to say as the person who declares it says, because it takes the same ruling as Adhan (call to Prayer). The Prophet (peace be upon him) said, When you hear the Mu’adhin (caller to prayer), repeat what he says.

Footnotes:

[1] Abu Dawud, Sunan, Book on Salah, no. 1485; and Ibn Majah, Sunan, Book on supplication, no. 3866.

[2] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

[3] Al-Tirmidhy, Sunan, Book on supplications, no. 3386.’

May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

The Permanent Committee for Scholarly Research and Ifta’
Member Member Deputy Chairman Chairman

`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

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