Raising the hands upward when supplicating to Allaah after the Adhan – alifta

The fourth question of Fatwa no. 16874

Q4: Is raising the hands upward when supplicating to Allah after the end of Adhan (call to Prayer) an act of Bid`ah (innovation in religion)?

A: After repeating Adhan and invoking Allah’s Peace and Blessings upon Prophet Muhammad (peace be upon him), it is recommended to say:

O Allah! Lord of this perfect call and of the regular prayer which is going to be established, bestow upon Muhammad Al-Wasilah (the highest position in Paradise) and Al-Fadilah (extra degree of honor) and raise him to Al Maqam Al Mahmud (the best and the highest place in Paradise), which You have promised him.

This statement is authentically reported from the Prophet (peace be upon him) on the authority of Jabir ibn `Abdullah Al-Ansary (may Allah be pleased with him and his father) in Sahih Al-Bukhari (may Allah be merciful to him). However, raising the hands has no mention in the report, so it is an act of Bid`ah.

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 – Member – Chairman
Bakr Abu Zayd – Abdul-`Aziz Al Al-Shaykh – Salih Al-Fawzan – Abdul-`Aziz ibn `Abdullah ibn Baz

Source: Fatwas of the Permanent Committee (alifta.net) > Acts of worship > Salah (Prayer) > Conditions for the validity of Salah > Knowing that the time of a given Salah has commenced as a condition for the validity of Salah > Adhan (call to Prayer) > Saying Du`a’, Dhikr and performing Nafilah Prayer between Adhan and Iqamah >


The following has been taken from Imam Ibn Baz’s Fatwas of Nur `Ala Al-Darb

171- What is the ruling on raising one’s hands in Du`a’ after Iqamah

Q: I have noticed that some Muslims, who are about to perform Salah (Prayer), raise their hands and supplicate immediately after the Mu’adhin (caller to Prayer) finishes the announcement of the Adhan (call to Prayer). This takes place before Takbirat-ul-Ihram (saying: “Allahu Akbar [Allah is the Greatest]” upon starting Prayer. Is this practice reported from the Prophet (peace be upon him)?

A: This action has no basis in Shari`ah (Islamic law). Nothing has been reported that the Prophet (peace be upon him) used to supplicate between Iqamah (call to start the Prayer) and the start of Prayer. He was never reported as having raised his hands at this time. This should not be done because it is contrary to the Sunnah (whatever is reported from the Prophet).

Fatwas of Nur `Ala Al-Darb > Volume 6 > Book of Salah > Chapter on Adhan and Iqamah
http://www.alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&View=Page&PageID=1228&PageNo=1&BookID=8

Related Linkhttps://abdurrahman.org/salah/adhan-call-to-prayer

Allaah hates not to be asked, and the son of Adam hates to be asked – Tafseer Ibn Katheer

The Command to call upon Allah By His grace and kindness

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!
( Soorah Ghafir 40:60)

Allah encourages His servants to call upon Him, and He guarantees to respond.

Sufyan Ath-Thawri used to say:

“O You Who love most those who ask of You, and O You Who hate most those who do not ask of You, and there is no one like that apart from You, O Lord.” 

This was recorded by Ibn Abi Hatim.

Similarly; the poet said:

“Allah hates not to be asked, and the son of Adam hates to be asked.”

Qatadah said that Ka`b Al-Ahbar said,

“This Ummah has been given three things which were not given to any nation before, only to Prophets.

(1) When Allah sent a Prophet, He said to him, `You are a witness over your nation.’ But you have been made witnesses over mankind;

(2) It was said to the Prophets individually, `Allah has not laid upon you any hardship in religion,’ but He said to this entire Ummah: (and﴿ Allahhas not laid upon you in religion any hardship) (22:78) and

(3) It was said to the Prophets individually; `Call upon Me, I will answer you,’ but it was said to this Ummah, (Call upon Me, I will answer you).”

This was recorded by Ibn Abi Hatim.

Imam Ahmad recorded that Al-Nu`man bin Bashir, may Allah be pleased with him, said, “The Messenger of Allah said:

(Indeed the supplication is the worship. )” Then he recited,

(And your Lord said: “Call upon Me, I will answer you. Verily, those who scorn My worship they will surely enter Hell in humiliation!”).

This was also recorded by the Sunan compilers; At-Tirmdhi, An-Nasa’i, Ibn Majah, and Ibn Abi Hatim and Ibn Jarir. At-Tirmidhi said, “Hasan Sahih.” It was also recorded by Abu Dawud, At-Tirmidhi, An-Nasa’i, and Ibn Jarir with a different chain of narration. Allah’s saying:

(Verily, those who scorn My worship) means, `those who are too proud to call on Me and single Me out,’

(they will surely enter Hell in humiliation!) means, in disgrace and insignificance. Imam Ahmad recorded from `Amr bin Shu`ayb from his father, from his grandfather that the Prophet said:

(The proud will be gathered on the Day of Resurrection like ants in the image of people, and everything will be stepping on them, humiliating them, until they enter a prison in Hell called Bulas. They will be fed flames of fire, and given for drink a paste of insanity dripping from the people the Fire.)”

Source: Tafseer Ibn Katheer, Dar-us-Salam English Publication

Allaah – the Most High- responds to supplications and fulfills their needs – Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah: Lesson 51 : Point [189]
Dawud Burbank [Audio|English]

189. And Allaah – the Most High-responds to supplications and fulfills their needs. 

[Souncloud Audio Link]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah. By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah. Translated by Aboo Talhah Daawood Burbank, rahimahullaah, in 1426AH

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

Book Study Resource : Aqeedah at-Tahaawiyyah – Imam at-Tahaawi

Related Linkhttps://abdurrahman.org/dua/

Opening Du’a in Prayer : O Allah , separate me from my sins as You have separated the East from the West – Dr. Saleh as Saleh [Audio|En]

Excellent Explanation of the Opening Supplication in Salah (Prayer)

[Alternative Mp3 Download Link]

Posted from Audio series: Salah – Described – Dr Saleh as Saleh [Audio|En]

Du’a at the start of the prayer :

Narrated Abu Huraira: Allah’s Messenger ﷺ used to keep silent between the Takbir and the recitation of Qur’an and that interval of silence used to be a short one. I said to the Prophetﷺ  “May my parents be sacrificed for you! What do you say in the pause between Takbir and recitation?” The Prophet ﷺ said, “I say,

اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ، كَمَا يُنَقَّى الثَّوْبُ الْأَ بْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالثَّلْجِ وَالْمَاءِ وَالْبَرَدِ

Allaahumma baa’id baynee wa bayna khataayaaya kamaa baa’adta baynal-mashriqi walmaghribi, Allaahumma naqqinee min khataayaaya kamaa yunaqqath-thawbul-‘abyadhu minad-danasi, Allaahum-maghsilnee min khataayaaya, bith-thalji walmaa’i walbarad

O Allah , separate me from my sins as You have separated the East from the West. O Allah, cleanse me of my transgressions as the white garment is cleansed of stains . O Allah , wash away my sins with ice and water and frost.

Al-Bukhari 1/181, Muslim 1/419

Translation Source: From the Book “Fortress of the Muslim” ,
Dr. Sa’eed bin Ali Al-Qahtani, Dar-us-Salam Publication

Opening Du’a in Prayer : Subhaanaka Allaahumma wa bihamdika, wa tabaarakasmuka – Explained by Dr. Saleh as Saleh [Audio|En]

Excellent Explanation of the Opening Supplication in Salah (Prayer)

[Alternative Mp3 Download Link]

Posted from Audio series: Salah – Described – Dr Saleh as Saleh [Audio|En]

Dua at the start of the prayer

It was narrated from ‘Aishah that when the Prophet (ﷺ) started Salat he would say:

سُبْحانَكَ اللَّهُمَّ وَبِحَمْدِكَ، وَتَبارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ، وَلاَ إِلَهَ غَيْرُكَ

Glory is to You O Allah, and praise. Blessed is Your Name and Exalted is Your Majesty. There is none worthy of worship but You.

Subhaanaka Allaahumma wa bihamdika, wa tabaarakasmuka, wa ta’aalaa jadduka, wa laa ‘ilaaha ghayruka.

Abu Dawud 775, Ibn Majah 806, An-Nasa’I 899, At-Tirmithi 283. See Al-Albani, Sahih At-Tirmithi 1/77 and Sahih Ibn Majah 1/135.

Translation Source: From the Book “Fortress of the Muslim” ,
Dr. Sa’eed bin Ali Al-Qahtani, Dar-us-Salam Publication

Audio Courtesy : From the website of Dr. Saleh as Saleh rahimahullaah
Visit http://understand-islam.net/site/

Everything is totally dependent upon Allaah – Shaykh Fawzan | Dawud Burbank [Audio|En]

Aqeedah Tahaawiyyah : Lesson 07

وكل شيء إليه فقير‏

[24]     And everything is totally dependent upon Him. 

https://goo.gl/JJkuhC

The Explanation – Point [24]

So there is nothing than can possibly do without or be independent of Allaah – no angel, nor any heaven nor any earth, nor anyone from the jinn nor anyone from mankind, nor any inanimate object, whether mountains or oceans; everything is dependent upon Allaah.

O mankind! You are the ones who are needy and dependent upon Allaah.  And Allaah, He is the One who is Independent – the One deserving of all praise. (Sooratul-Faatir (35), aayah 15)

So everything is dependent upon Him and not upon the awliyaa.  (beloved servants of Allaah) and not upon the heavens.  And whoever says that the awliyaa.  (beloved servants of Allaah) have power and ability which is different to human power and ability, and whoever says that they have some control over the creation and that they benefit and harm, besides Allaah; then this is the saying of the unbelievers and the mushriks.  So the awliyaa.  (beloved servants of Allaah), and the Messengers and the angels, have no independence from Allaah and they cannot do anything without Him.

So this nullifies the worship of everything besides Allaah, whether idols or other things.  How can you worship things that are themselves dependent (upon Allaah) and forget the One in whose Hand is the Ownership and the Mastery of everything?

And for this reason one of the scholars from the grave-worshippers, he said to a common person from the people of Tawheed, “You people say that the awliyaa.  (beloved servants of Allaah), they can’t benefit and they can’t bring harm.” So he said, “Yes, we say that they don’t bring benefit and they don’t bring harm.” So he (the grave-worshipper) said, “Does not Allaah, the Most High, say,

Do not consider those who are killed in Allaah’s cause as being dead.  Rather, they are alive, with their Lord, being given provision.” (Soorah Aal-`Imraan (3), aayah 169)

So (this man who is only just a regular person) he responded to him and said, “Did Allaah say yurzaqoon (يُرْزَقون – they are given provision) or did He say yarzuqoon (يَرْزُقون – they give provision)?” So the man said, “Rather He said, yurzaqoon (يُرْزَقون – they are given provision) with a dammah on the yaa’” So (the man who is a common person), he said, “In that case I will ask the One who Provides for them and I will not ask them.” So that person of knowledge was defeated in argument by the evidence of this common person who was upon the correct natural disposition.

End of explanation of point [24]

At-Ta`leeqaat Al-Mukhtasarah `alaa Matn Al-`Aqeedah AtTahaawiyyah
By Shaykh Saalih ibn Fawzaan al-Fawzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah

Transcribed by Sideeqa Ali

Posted with kind permission from Dawud Burbank rahimahullaah

Listen to the Full Audio Series of Aqeedah Tahaawiyyah:
Explanation of Aqeedah at-Tahaawiyyah – Dawud Burbank [Audio|En]

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

Posted from: http://alifta.net/Fatawa/fatawaDetails.aspx?languagename=en&BookID=7&View=Page&PageNo=1&PageID=9523

Humbling Oneself before Allaah and asking Him to grant Knowledge – Shaykh Abdullah adh-Dhufairee

Third: Humbling Oneself before Allaah and Asking Him for Success and Prosperity

One should also ask his Lord to increase him in seeking knowledge, since an individual is destitute and in the utmost need of Allaah. This is why Allaah has encouraged His servants to ask of Him and to lower themselves before Him, as He says:

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ
“Call unto Me, I will respond to you.” [Surah Ghaafir: 60]

And the Prophet صلى الله عليه وسلم said:

“Our Lord descends every night to the lowest level of heaven and says: ‘Who is calling Me that I may respond? Who asks of Me that I may give him? Who seeks My forgiveness that I may forgive him?’”

Allaah commanded His Prophet to ask Him for an increase in knowledge, as He said:

وَقُل رَّبِّ زِدْنِي عِلْمًا
“And say: ‘My Lord! Increase me in knowledge.’” [Surah TaHa: 114]

And Allaah said speaking on behalf of Ibraaheem:

رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ
“My Lord! Bestow Hukm (i.e. knowledge) on me, and join me with the righteous.”
[Surah Ash-Shua’raa: 83]

The word Hukm refers to knowledge, as the Prophet صلى الله عليه وسلم said: “If the Haakim (judge), strives hard performing Ijtihaad…”

The Prophet صلى الله عليه وسلم supplicated for Abu Hurairah radiya Allaahu ‘anhu to be granted the ability to memorize. He صلى الله عليه وسلم also supplicated for Ibn ‘Abbaas to be granted knowledge, as he said: “O Allaah, give him understanding of the Religion, and teach him the ta’weel (interpretation of the Qur’aan).”

Allaah answered His Prophet’s supplication, such that afterward Abu Hurairah radiya Allaahu ‘anhu didn’t hear anything except that he memorized it and Ibn ‘Abbaas radiya Allaahu ‘anhu came to be the scholar of the ummah and the interpreter of the Qur’aan.

The scholars have continued to carry on this practice, thus lowering themselves before Allaah and asking Him to grant them knowledge. Look at the example of Shaikh-ul- Islaam Ibn Taimiyyah, may Allaah have mercy on him – He would go to the masaajid, prostrate to Allaah and supplicate to Him, saying: “O teacher of Ibraaheem, teach me! O educator of Sulaymaan, grant me understanding!”

And Allaah answered his supplication, such that Ibn Daqeeq-ul-‘Eid said about him: “Allaah gathered the knowledge for him to the point that it was as if it (i.e. the knowledge) was between his eyes and he would take what he wished from it and leave off what he wished from it.”

Posted from : Ten Guidelines for Obtaining Knowledge – Shaykh Abdullaah Adh-Dhufairee. The treatise has been introduced and praised by Shaikh Ahmad An-Najmee, one of the elder scholars in Saudi Arabia, thus indicating its importance and benefit. 

Requesting Forgiveness from the Prophet صلى الله عليه و سلم ? – Abbas Abu Yahya

هـل نـسـتـغـفـر النبي؟

Translated & Compiled By Abbas Abu Yahya

What has been said about the Ayaah:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

1 – Shaykh ul-Islaam Ahmad bin AbdulHaleem Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘From the people there are those who interpret the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>> [Nisa: 64]

They say : ‘If we seek forgiveness from the Messenger after his death then we are of the status of those who sought forgiveness from amongst the Companions.’  However, with this statement they oppose the Ijmaa (consensus) of the Companions and those who succeeded them with goodness and the rest of the Muslims, since not a single one of them sought from the Prophet –sallAllaahu alayhi wa sallam– after his death that he intercede for them. Nor did they ask him anything and not a single one of the Imams mentioned this in their books.’

[Majmoo al-Fatawa 1/190]

2 – Shaykh Allaama Saddeeq Hasan Khan (d. 1307 A.H.) said about this Ayaah :

‘This ‘visiting/coming to the Prophet’ is specific to his  –sallAllaahu alayhi wa sallam–  life time, and this does not mean that ‘this visiting /coming to’ is to  the enlightened place where he is buried after his death  –sallAllaahu alayhi wa sallam.  What indicates to this is what is mentioned in this Ayaah, as is affirmed in the book: ‘Saarim al-Munky’. This is why none from the Salaf of the Ummahand their Imams, not from  the Companions, Successors, nor from those who followed them in goodness ever took this extreme possibility [of seeking forgiveness from the Prophet –sallAllaahu alayhi wa sallam– after his death.]

[Fath al-Bayan fee Maqasid al-Qur’aan 2/315]

3 – Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr said:

‘As for the saying of Allaah Ta’ala :

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then this Ayaah is in regard to the Munafiqeen, this becomes clear from what preceded this Ayaah and what came after it. ‘Coming to’ the Prophet  –sallAllaahu alayhi wa sallam– is specific to, in his lifetime. What is established in ‘Saheeh al-Bukhari’ from the Hadeeth of ‘Aeysha –Radhi Allaahu anha–that when she said: ‘O my head is hurting!’ The Messenger of Allaah –sallAllaahu alayhi wa sallam– said to her:

ذَاكِ لَوْ كَانَ وَأَنَا حَىٌّ، فَأَسْتَغْفِرُ لَكِ، وَأَدْعُو لَكِ

‘If you die and I am alive then I will seek forgiveness for you and I will pray for you. . . ‘

If the Prophet –sallAllaahu alayhi wa sallam– was to seek forgiveness for anyone after his death then there would not have been a difference between him dying before her or her dying before him. Some of the people of Bida’ claim that which is much more than that, which is that the Prophet  –sallAllaahu alayhi wa sallam– brought his hand out of the grave and shook hands with one of the followers of the people of Bida’. What clearly invalidates this, is that the likes of this never occurred for the Companions –Radhi Allaahu anhum– and they are the best of this Ummah.  The Prophet  –sallAllaahu alayhi wa sallam– said :

أَنَا سَيِّدُ وَلَدِ آدَمَ يَوْمَ الْقِيَامَةِ وَأَوَّلُ مَنْ يَنْشَقُّ عَنْهُ الْقَبْرُ وَأَوَّلُ شَافِعٍ وَأَوَّلُ مُشَفَّعٍ

‘I am the leader of the son of Adam on the Day of Judgement and I am the first for whom the grave will be opened and I am the first to intercede and the first to be interceded.’ [Muslim] And this opening of the grave will be when the resurrection takes place. Allaah Ta’ala said :

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ

<< Then (again), surely, you will be resurrected on the Day of Resurrection. >>[al-Muminun : 16]

[Butlaan Qisatay by AbdurRahmaan al-Umaysaan p.179-180]

Shaykh Abdul Muhsin bin Hamd al-Abbad al-Badr also said:

‘As for the saying of Allaah -Tabarak wa Ta’ala:

وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

<< If they (hypocrites), when they had been unjust to themselves, had come to you (Muhammad) and begged Allaah’s Forgiveness, and the Messenger had begged forgiveness for them: indeed, they would have found Allaah All-Forgiving (One Who accepts repentance), Most Merciful.>>   [Nisa: 64]

Then the intent is not approaching his grave  –sallAllaahu alayhi wa sallam– after his death, but rather the intent is come to him during his lifetime  –sallAllaahu alayhi wa sallam– just as the Companions–Radhi Allaahu anhum– understood it.  I clarified this is in a booklet called ‘The Importance of Tawheed al-Eebaadah’ (p.69) where I said:

‘The inmates of graves are visited and Dua is sought for them and they are not supplicated to. Allaah is requested for them and nothing is requested from them, not Dua’ nor cure nor to achieve benefit nor to repel harm. Since this is indeed requested from Allaah, Allaah -Subhanahu wa Ta’ala- is the One Who is supplicated to and to have hope in. Dua is made for anyone other than Allaah and is not supplicated to, the proof for this is that the Companions of the Messenger of Allaah –sallAllaahu alayhi wa sallam– used to request from him to make Dua during his lifetime and he would make Dua for them. After his death  –sallAllaahu alayhi wa sallam–  during his life of the Barzakeeyah they would not go to his grave  –sallAllaahu alayhi wa sallam–  and requested Dua from him. This is why  when the drought occurred at the time of Umar –Radhi Allaahu anha– he requested Dua for rain from al-Abbas–Radhi Allaahu anha– and Umar requested him to make Dua’.

Indeed Bukhari collected in his book from Anas that Umar bin al-Khattab used to request Dua for rain from al-Abbas bin AbdulMuttalib, if there was a drought and he would say: ‘O Allaah indeed we used to come closer to You (make Tawassul) with Your Prophet –sallAllaahu alayhi wa sallam– and You [Allaah] would give us rain, and indeed we come closer to You with his uncle, so give us rain,’ then the rain would come down.

So if the request for Dua from the Prophet  –sallAllaahu alayhi wa sallam– after his death was permissible Umar –Radhi Allaahu anha– would not have turned away from it and requested Al-Abbas to make Dua’ for rain.

[al-Eedhah wa Tibyeen fee Hukm al-Isteeghatha bil Amwaat wal Ghaibeen Page 33-34 ]

Posted with Permission from :
Day 18 – Bite Size Ramadan – 1437 A.H. – Miraath Publications
https://followingthesunnah.wordpress.com

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu

The Beautiful Humble Dua of Abu Bakr -RadhiAllaahu anhu- the Best of Creation after the Prophets

Shaykh Albaani said after an announcer praised him:

‘I thank the brother, teacher Ibraheem for his statements and his praise, there is nothing that I can say in return except by following the first Khalifa Abu Bakr as-Siddeeq -RadhiAllaahu anhu- who was truly a Khalifa and the first of them for the Messenger of Allaah -sallAllaahu alayhi wa sallam – but even though he was the Khalifa when he would hear a person praising him with goodness – and I believe that praise, no matter how excessive that person was in giving it, as long as it was for the Khalifa of the Messenger of Allaah, then he deserved it — but along with that -Allaah ul-Musta’aan (Allaah’s help is required) [here the Shaykh begins to shed tears] along with that Abu Bakr used to say:

 اللهم لا تؤاخذني بما يقولون، 
O Allaah do not take me to task with   what they say, 

 واجعلني خيرًا مما يظنون، 
and make me better than what they presume 

واغفر لي ما لا يعلمون،
and forgive me for what they do not know.’ 

This is what as-Siddeeq al-Akbar said, so what can we say after him?

So I say – following him:

 اللهم لا تؤاخذني بما يقولون، واجعلني خيرًا مما يظنون، واغفر لي ما لا يعلمون، 

O Allaah do not take me to task with what they say, and make me better than what they presume and forgive me for what they do not know.

[The Shaykh cries trying to utter this statement]

The truth is – and I say the truth – I am not as was described previously, by what you heard from our respected brother Ibraheem, indeed I am only a student of knowledge, nothing else. It is upon every student of knowledge to be with the statement of the Prophet -sallAllaahu alayhi wa sallam:

 (بلغوا عني ولو آية، بلغوا عني ولو آية، وحدثوا
عن بني إسرائيل ولا حرج، ومن كذب عليّ
متعمدًا فليتبوأ مقعده من النار)

‘Convey from me, even if it is only one Ayaah, convey from me, even if it is only one Ayaah. There is no problem of narrating from Bani Israel. Whoever intentionally lies against me then he should take his seat in Hell fire.’ 

Collected by Bukhari from the Hadeeth of Abdullaah bin Amr.’

[Silsilah al-Huda wa Noor no. 640]

Translated by Abbas Abu Yahya
Miraath al-Anbiya
http://Miraathpubs.net

Humble Yourselves Before Allaah And Call Him With Hope And Fear – Dr Saleh As Saleh [Audio Clip]

Be in a state of humbleness/Calmness in Hope & fear While making Du’a

“Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us”

[Aurah Al-Anbiyah 21:90, Muhsin Khan Translation]

The following is taken from Tafsir Ibn Kathir, Dar-us-salam Publication

﴿وَيَدْعُونَنَا رَغَباً وَرَهَباً﴾

(and they used to call on Us with hope and fear,)

Ath-Thawri said, “Hoping for that (reward) which is with Us and fearing that (punishment) which is with Us.”

﴿وَكَانُواْ لَنَا خـشِعِينَ﴾

(and they were Khashi`in before Us.)

Ali bin Abi Talhah reported from Ibn `Abbas that this means, sincerely believing in that which was revealed by Allah.

Mujahid said: “Truly believing.”

Abu Al-`Aliyah said: “Fearing.”

Abu Sinan said: “Khushu` means the fear which should never leave our hearts.”

It was also reported from Mujahid that the Khashi`in are those who are humble.”

Al-Hasan, Qatadah and Ad-Dahhak said, “The Khashi`in are those who humble themselves before Allah.”

All of these suggestions are close in meaning.

Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah

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

Confessing one’s mistakes, sins and wrongdoings while making dua to Allah – Dr Saleh as Saleh [Clip|En]

Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah

Benefit: Praise Allaah and Send Salutations Upon The Prophet Before Making Du’a – Dr Saleh As Saleh [Short Clip]

Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah

Sincerity in asking Allah for Martyrdom – Dr. Saleh as-Saleh [Audio|En]

Abu Thabit from Sahl bin Hunaif (May Allah be pleased with him) said: The Prophet (ﷺ) said:

“He who asks Allah for martyrdom, Allah will raise him to the high status of the martyrs, even if he dies on his bed”.

[Muslim].

الرابع‏:‏ عن أبي ثابت، وقيل أبي سعيد، وقيل أبي الوليد، سهل بن حنيف ، وهو بدري، رضي الله عنه، أن النبي ، صلى الله عليه وسلم، قال‏:‏ ‏ “‏من سأل الله، تعالى، الشهادة بصدق بلغه الله منازل الشهداء، وإن مات على فراشه‏”‏ ‏(‏‏(‏رواه مسلم‏)‏‏)‏ ‏.‏

Riyad as-Salihin » The Book of Miscellany – Book 1, Hadith 57

Source: Dar-us-salam english publication

Read & Learn Dua @ Ask Allah sincerely for martyrdom [Allahumma inni as’aluk ash-shahadah]

Riyaadus Saaliheen – 57 – Sincerity in Asking for Martyrdom – Saleh-As-Saleh

Hadeeth – An Nawawi Riyadus us Saliheen

 

Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

An-Nawawi 40 Hadith – Hadith No. 19

Be Mindful Of Allaah And He Will Protect You [Mp3]

SourceHadeeth – An Nawawi 40 Hadeeth

On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:

One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:

Be mindful of Allah and Allah will protect you.

Be mindful of Allah and you will find Him in front of you.

If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].

And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”

It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Another narration, other than that of Tirmidhi, reads:

Be mindful of Allah, and you will find Him in front of you.

Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.

And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.

And know that victory comes with patience, relief with affliction, and hardship with ease.

Meaning and Explanation of At-Tashahud in Salaah – Ibn Baz | Dr Saleh as Saleh [Audio|En]

28- Important Lessons – Ch 09 – Salaah – At-Tashahud – Its Meaning

SourceImportant Lessons for the Ummah – Ibn Baaz

Tashahud-1

Tashahud-2

[1] Al-Furqan 25:1

(Images Source:  from the Book “Explanation of Important Lessons for every Muslim – Ibn Baz, darussalam publications, pg 252-253, You are encouraged to buy this excellent Book)

Making Dua in Salah (Prayer) following Verses of Threat or Mercy – Dr Saleh as Saleh [Audio|En]

Posted fromSalah (Prayer) – Points of Benefit – Dr. Saleh as Saleh rahimahullaah

https://abdurrahman.org/audio-saleh-as-saleh

 

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.

http://www.alifta.net/Fatawa/FatawaChapters.aspx?languagename=en&View=Page&PageID=791&PageNo=1&BookID=7

 Reference: AbdurRahman.Org

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]

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

Reference: AbdurRahman.Org
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