The Imam Supplicates After the Prayer and the Followers say “Ameen” – Permanent Committee

Q 5: Is it permissible for the Imam to perform Du`a’ (supplication to Allah) after performing the prescribed prayer while all the people are still present?

A: Acts of worship are Tawqifiy (bound by a religious text and not amenable to personal opinion). Therefore, it is not legally permitted to say that this act of worship is permissible with regard to its origin, number, manner or place without legal evidence for saying so.

We do not know any Sunnah of the Prophet (peace be upon him) where he did this, either from his sayings, doings or what gains his consent. All blessings are in following his guidance. The guidance of the Prophet (peace be upon him) is established with authentic proofs that denote what he (peace be upon him) did after Taslim (salutation of peace ending the Prayer). The successors, the Companions of the Prophet and those who followed them in righteousness followed his example in this regard. Whoever innovates anything other than the guidance of the Messenger of Allah (peace be upon him), his acts will be rejected. The Prophet (peace be upon him) said: “He who did any act for which there is no sanction from our behalf, that is to be rejected.” [1]

The Imam who makes Du`a’ (supplication to Allah) after Taslim and the followers pronounce Ta’min (saying: “Amin”) after his Du`a’ should be asked to bring evidence that proves his deeds. Otherwise, his acts will be rejected.

Therefore, we will give an outline about the guidance of the Prophet (peace be upon him) after Taslim. When the Prophet (peace be upon him) pronounced Taslim, he used to ask Allah for forgiveness three times and say: “O Allah, You are the Grantor of security, and security comes from You. You are Blessing, O You Who have majesty and nobility)!” [2]

Al-Awza`y was asked about the manner of the Prophet’s asking for forgiveness. He answered: “He said: ‘I seek the forgiveness of Allah. I seek the forgiveness of Allah.'” This is the narration of Muslim, Al-Tirmidhy and Al-Nasa’y. But Al-Nasa’y said that the Prophet (peace be upon him) used to say that upon finishing his prayer, and then mentioned the Hadith.

In the narration reported by Abu Dawud: “After finishing his prayer, the Messenger of Allah (peace be upon him) used to ask Allah for forgiveness three times and say: O Allah! You are Peace.” [3]

In the narration reported by Abu Dawud and Al-Nasa’y on the authority of `Aishah (may Allah be pleased with her) the Prophet (peace be upon him) said: “When the Messenger of Allah (peace be upon him) pronounced salutation, he used to say: O Allah: You are peace, and peace comes from You, blessed are You, Possessor of Glory and Honor.”[4]

Al-Bukhari and Muslim reported on the authority of Warrad the scriber of the servant of Al-Mughirah ibn Shu`bah that he said that Al-Mughirah ibn Shu`bah dictated to me a letter to Mu`awiyah that When the Messenger of Allah (peace be upon him) finished the prayer and pronounced salutation he uttered (this supplication): There is none worthy of worship (in truth) but Allah. He is alone, Who has no partner. To Him belongs the sovereignty and to Him praise is due and He is Potent over everything. O Allah! No one can withhold what You give, or give what You withhold, and the riches cannot avail a wealthy person with You. [5]

Muslim reported in his Sahih on the authority of `Abdullah ibn Al-Zubayr (may Allah be pleased with them both) that the Prophet (peace be upon him) said: He used to say at the end of every prayer after pronouncing salutation (these words): There is none worthy of worship (in truth) but Allah. He is alone. There is no partner with Him. Sovereignty belongs to Him and He is Potent over everything. There is no might or power except with Allah. There is none worthy of worship (in truth) but Allah and we do not worship but Him alone. To Him belong all bounties, to Him belongs all Grace, and to Him is worthy praise accorded. There is none worthy of worship (in truth) but Allah, to Whom we are sincere in devotion, even though the unbelievers should disapprove it. He added: The Prophet (peace be upon him) used to say so after pronouncing salutation at the end of every prayer. [6]

In another narration reported also by Muslim the Prophet (peace be upon him) said: “He who recites after every prayer: Subhan-Allah (Allah is free from imperfection) thirty-three times; Al-hamdu lillah (praise be to Allah) thirty-three times; Allahu Akbar (Allah is Greatest) thirty-three times; and completes a hundred with: La ilaha illallahu, wahdahu la sharika lahu, lahul-mulku wa lahul-hamdu, wa Huwa `ala kulli shai’in Qadir (there is no true god except Allah. He is One and He has no partner with Him. His is the sovereignty and His is the praise, and He is Omnipotent), will have all his sins pardoned even if they may be as the foam on the surface of the sea.” [7]

He who wants to know more supplications should read supplications in the comprehensive books like Jami` Al-‘Ousoul, Majm` Al-Zawa’d, Al-Matalib Al-`Aliyah Bi Zawa’d Al-Masanid Al-Thamaniyah and others.

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 Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

[1] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180

[2] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348

[3] Muslim, Sahih, Book on Masjids and places for Salah, no. 591; Al-Tirmidhy, Sunan, Book on Salah, no. 300; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 928; Ahmad, Musnad, vol. 5, p. 280; and Al-Darimy, Sunan, Book on Salah, no. 1348.

[4] Muslim, Sahih, Book on Masjids and places for Salah, no. 592; Al-Tirmidhy, Sunan, Book on Salah, no. 298; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1338; Abu Dawud, Sunan, no. 1512; Ibn Majah, Sunan, Book on performing Prayer and its Sunan, no. 924; Ahmad, Musnad, vol. 6, p. 235; and Al-Darimy, Sunan, Book on Salah, no. 1347.

[5] Al-Bukhari, Sahih, Book on Adhan, no. 844; Muslim, Sahih, Book on Masjids and places for Salah, no. 593; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1341; Abu Dawud, Sunan, Book on Salah, no. 1505; Al-Darimy, Sunan, Book on Salah, no. 1349.

[6] Muslim, Sahih, Book on Masjids and places for Salah, no. 594; Al-Nasa’y, Sunan, Book on Sujud-ul-Sahw, no. 1340; Abu Dawud, Sunan, Book on Salah, no. 1506; Ahmad, Musnad, vol. 4, p. 4.

[7] Muslim, Sahih, Book on Masjids and places for Salah, no. 597; and Malik, Al-Muwatta*, Book on call to Prayer, no. 488.

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Defining Emaan – By Dr Saleh As Saleh (rahimahullaah) – Must Listen !!

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Know Allah in prosperity, He will know you in adversity – Imam Ibn Rajab al-Ḥanbalī

Selections [1] from Jāmi’ al-‘Ulūm wal-Ḥikam:

[1] Taken from Ibn Rajab al-Ḥanbalī’s book Jāmi’ al-‘Ulūm wal-Ḥikam, an explanation of the forty-two famous ḥadīth collected by Imām al-Nawawī. The ḥadīth explained in this article is number nineteen.

The prophet ( صلّى الله عليه وسلّم ) said:
Know Allah in prosperity, He will know you in adversity.” [2]

When a worshipper is conscious and fearful of Allah in times of ease and wellbeing, preserving His rules and paying careful attention to His rights upon him, he begins to know Allah. There is then established between him and his Lord a special relationship. In return, his Lord will remember and know His worshipper during his times of hardship. He will preserve and take care of such person’s relationship with Him in difficult times. Because of this relationship, Allah saves his worshipper from his difficulties. This special relationship brings an individual close to his Lord and ensures His love for him and His answering of his prayers.

A person’s “knowing his Lord” is of two types:

1. A general knowledge. When a person is familiar with Allah is this manner, he simply accepts that He exists, affirms correct belief in Him, and has faith in Him. All believers in general know Allah in this way.

2. A specific knowledge and relationship. When a person truly knows Allah, he turns his heart completely to Him, devotes himself to Him, and feels at ease with Him. He is comforted when Allah is mentioned although he is still shy before Him and fears Him. Those who truly know Allah focus on this specific type of “knowing Him.”

Similarly, Allah’s “knowing his servant” is of two types.

1. A general knowledge. This is Allah’s knowledge of all His servants, His observation of everything they conceal or make apparent, as He ( تعالى ) says:

“And indeed We have created mankind, and We know what his own self whispers to him.” [3]

Another example of this general type of Allah knowing His creation is His statement:

“He was most knowing of you when He produced you from the earth and when you were fetuses in the wombs of your mothers.” [4]

2. A specific knowledge and relationship. This type of “knowing His servant” is when Allah loves His worshipper, brings him close to Him, answers his prayers, and helps him out of difficulties. This is the type of relationship the prophet ( صلّى الله عليه وسلّم ) refers to when he said that Allah says (in a ḥadīth qudsī):

“My servant continues to come close to Me with extra acts of worship until I love him. When I love him, I become his ears with which he hears, his eyes with which he sees, his hand with which he strikes, and his leg with which he walks. Were he to ask Me for anything, I would certainly give it him, and were he to seek My help, I would certainly help him.” [5]

Illustrating this specific type of Allah knowing His servants, there is a report that when al-Ḥasan was fleeing the oppression of al-Ḥajjāj, he came to the house of Ḥabīb Ibn Muḥammad. Ḥabīb said to him, “Abū Saī’d, is there no relationship between you and your Lord by which you could pray to Him to hide you from these people? Come into the house.” al-Ḥasan went inside, and al-Ḥajjāj’s soldiers went in after him but could not see him. When that was mentioned to al-Ḥajjāj, he said, “He was inside the house but Allah blinded your eyes so that you could not see him.”

In summary, whoever shows Allah constant, respectful fear and obedience during times of ease and prosperity, Allah will show him gentleness and assistance during times of difficulty and adversity.

al-Tirmidhī recorded a ḥadīth from Abū Hurayrah ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:

“Whoever would like Allah to answer him during hardships and difficulties then let him increase in supplication during times of wellbeing.” [6]

The most difficult hardship a servant faces in this life is death; what comes after it is even more severe if the servant’s final destination is not good (Paradise). So it is necessary for a believer to prepare for death and what follows it during times of ease and wellbeing by remaining constantly conscious and fearful of Allah and doing righteous deeds (during life). Allah ( عزّ وجلّ ) says:

“Oh you who believe, fear Allah and let every soul look to what it has put forth for tomorrow. And fear Allah, indeed Allah is aware of what you do. And do not be like those who forgot Allah so He made them forget about their own souls. Those are the defiantly disobedient ones.” [7]

Whoever remembers Allah while in good health, in times of ease and comfort, and prepares himself for his meeting with Allah ( عزّ وجلّ ) upon death and afterwards, Allah will in return remember him during these hardships (associated with death). He will be with the person during such difficulties. Allah will be gentle with him as He assists him, takes care of him, and keeps him firm upon the worship of Allah alone (when he dies). Allah will then meet the person while being happy with him.

On the other hand, whoever forgets Allah during times of ease and comfort (in life) and fails to prepare for his meeting with Him, Allah will forget him during these hardships (of death). And the “forgetting” here means Allah will abandon the person and disregard him.[8]

But when death comes to a true believer in Allah, one who has prepared for it and has good expectations of his Lord, and the good news of Allah comes to him, he then would love to meet Allah and Allah would love to meet him. However, a wicked person is just the opposite of that (i.e., he hates to meet Allah so Allah hates to meet him).[9] The believer is then filled with happiness with what he put forth before him (in life) and with what he is about to arrive at (Paradise). As for someone who is negligent (who forgot about his own soul), he is filled with regret, saying:

“Oh, how I regret what I neglected regarding Allah. [10]

Footnotes:

[2] This is part of a longer ḥadīth recorded by Aḥmad, al-Bayhaqī, and al-Lālakāī and Shaykh Nāṣir al-Dīn al-Albānī said it is authentic in his al-Jāmi’ al-Saghīr wa Ziyādatuh (5272).
[3] The Quran, Sūrah Qāf (50:16)
[4] Sūrah al-Najm (53:32)
[5] Recorded by al-Bukhārī
[6] Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).
[7] Sūrah al-Ḥashr (59:18-19)
[8] About this type of “forgetting” them, Allah says in Sūrah al-‘Arāf (7:51):

So today We will forget them just as they forgot the meeting of this day of theirs and for having rejected Our verses.

And His ( سبحانسَه وتعالى ) frightening verses in Sūrah ṬāHā (20:124-126):

And whoever turns away from My remembrance, he will certainly have a depressed life, and We will gather him on the Day of Resurrection blind. He will say, “My Lord, why have you raised me blind while I used to see?” (Allah) will answer, “Likewise Our signs came to you but you forgot them, so likewise you will today be forgotten.”

[9] About this, the messenger of Allah ( صلّى الله عليه وسلّم ) said (recorded by al-Bukhārī):

Allah says, “If my servant loves to meet Me, I love to meet him, and if he hates to meet me, I hate to meet him.”

[10] Sūrah al-Zumar (39:56)

[Note: Arabic Text of the Verses and Hadeeth not mentioned in the above article. Please read the below PDF for the  same]

[Download PDF Here]

Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah

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Caller to Allaah should have patience, kindness, and gentleness with forbearing temperament – Ibn Baz

Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.

Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:

“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]

He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:

“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah Ta­Ha, 20: 44]

The Prophet (peace be upon him) is authentically reported to have said:

“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”

[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]

So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.

Posted from- Fatwas of Ibn Baz :  Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah

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