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

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

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

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

 

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

The Supplication of a Person Performing Hajj – From Hadith

Imaam Ibn Maajah -rahimahullaah- reported in his “Sunan” [The Book of the Rites of Hajj: chapter (5): The Virtue of the Supplication of the person performing Hajj: (no.2893)]:

“Muhammad ibn Tareef narrated to us, saying: `Imraan ibn `Uyainah narrated to us: from `Ataa· ibn as-Saa·ib: from Mujaahid: from Ibn `Umar: from the Prophet sallallaahu alayhi wa sallam, that he said:

<<The fighter in Allaah’s cause, and the person performing Hajj, and the person performing `Umrah are Allaah’s deputation: He called them, and they responded to Him; and they ask of Him, and He gives to them>>.”

Shaikh al-Albaanee -rahimahullaah- said: “Hasan”; and he said in “as-Saheehah” (no.1820), having quoted a supporting narration reported by al-Bazzaar (no.1153) as a hadeeth of Jaabir: “The hadeeth, when the two chains of narration are gathered is “Hasan”.”

And Imaam Ibn Maajah -rahimahullaah- reported (no.2895): “Aboo Bakr ibn Abee Shaybah narrated to us, saying: Yazeed ibn Haaroon narrated to us: from `Abdul-Malik ibn Abee Sulaymaan: from Abuz-Zubayr: from Safwaan ibn `Abdillaah ibn Safwaan, who said:

“I was married to a daughter of Abud-Dardaa·, so he came to her and he found Ummud-Dardaa·, but he did not find Abud-Dardaa·. So she said to him: “Do you intend to perform Hajj this year?” He said: “Yes.” She said: “Then supplicate to Allaah for good for us, since the Prophet sallallaahu alayhi wa sallam used to say:

<<The supplication which a person makes for his brother in his absence is responded to. There will be an Angel by his head saying: ‘Aameen’ [O Allaah! Grant it], to his supplication, ‘and may you receive the like of it’. >>

He said: Then I went out to the market place, and I met Abud-Dardaa·, and he narrated the like of that to me from the Prophet sallallaahu alayhi wa sallam.”

Shaikh al-Albaanee -rahimahullaah- said: “Saheeh.”

[Compiled by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

Posted from: www.alitisaambissunnah.wordpress.com

“O Allaah Bless me in what You have given…” – Shaykh Ibn Uthaymeen

The Explanation of:

وَبَارِكْ لِي فِيمَا أَعْطَيْتَ
“Bless me in what You have given…”

The Arabic word بَرَكَة (barakah) “blessing” literally means an abundance of anything good that is continuous. The scholars even trace this word and its meaning back to the word بِرْكَة (birkah) which means a large amount of water or any wide container or gathering of water that is constantly filled with water. Similarly, the word blessing means a continuously large amount of good. So the meaning of this statement is: Send blessings down upon everything you have given me.

The wording, “…in what you have given…” is comprehensive including anything Allah has given us of wealth, children, knowledge, and anything else Allah ( سبحانه وتعالى ) has bestowed upon us. So you ask Allah to put blessings in all of that. If Allah does not put blessings in what he has given you, you would surely be prevented from a great amount of good.

How many people have a wealth in abundance, yet it is as if they live in poverty? This is because they gain no real benefit from their wealth; they simply collect it and never benefit from it. This is the result of the blessings being removed from it. Likewise, many people have lots of children and grandchildren, yet their children do not benefit their parents in anything due to their disobedience and ungratefulness. Such people have not been blessed in their children.

You also find some people to whom Allah has given a great amount of knowledge, yet it is as if he is illiterate. You see no traces of knowledge upon him in his worship, in his character, in his manners, nor in the way he treats others. Rather, his knowledge may even increase him in arrogance and considering himself to be above the rest of Allah’s worshippers, belittling and humiliating them. Such a person does not realize the one who bestowed this knowledge upon him is none other than Allah. You see that he never benefits people with his knowledge, neither with lessons, nor advice, nor with writings. On the contrary, he is exclusively centered only upon himself. This is without doubt a great loss, even though religious knowledge is one of the most blessed things Allah gives to a servant. One reason for this is that when you teach others and spread this knowledge among people, you are rewarded from several different perspectives:

1. When you spread this religious knowledge, you are spreading the religion of Allah ( عزّ وجلّ ). So you work for the sake of Allah, opening people’s hearts with knowledge.

2. From the blessings of spreading knowledge and teaching it is that by doing so, there is the preservation and protection of Allah’s legislation (religious laws). If it weren’t for the passing on of knowledge, the legislation would not have been preserved.

3. Also from the blessings of spreading knowledge is that when you teach others, you do them a great deal of good. You give them insight into the religion of Allah. And when that person then worships Allah with knowledge and insight, you are rewarded with similar rewards he is given because it was you who directed him towards a particular good deed, and the one who directs another to do something good is just like the one who actually does it. [15]

Also, by spreading and teaching religious knowledge, one’s own knowledge increases. It is known that anyone who teaches a particular knowledge to people, his knowledge in that subject will increase. This is because in teaching, one is recalling what he previously learned and memorized as well as learning new things that he must prepare. To this meaning, there is a famous (Arabic) proverb regarding wealth, “It increases by spending it often, and it decreases if held in a tight fist.” Similarly, if knowledge is withheld and not taught, it will eventually decrease.

Footnotes :

[15] A proof of this is the ḥadīth recorded by Muslim (no. 1893), al-Tirmidhī (no. 2671), Abū Dāwūd (no. 5129), and by Aḥmad in which the prophet ( صلّى الله عليه وسلّم ) said:

مَنْ دَلَّ عَلَى خَيْرٍ فَلَهُ مِثْلُ أَجْرِ فَاعِلِهِ
Whoever directs someone to do something good, he will have a reward like the one who actually did it.

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

Learn the below important supplication:

O Allah, increase my wealth and offspring, and bless me in what You have given me

The Explanation of: “Oh Allah, guide me with those You have guided.”.. – Shaykh ibn Uthaymeen

The Explanation of: اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ
“Oh Allah, guide me with those You have guided.”

Meaning: Guide me to the truth and assist me in acting in accordance with it. Complete, beneficial guidance is that in which Allah combines for a servant both knowledge and action. Guidance without action is of no real benefit. Rather it is even harmful because if a person does not act in accordance with what he already knows, his knowledge becomes evidence against him.

An example of guidance in the form of knowledge but with no action is the verse of Allah:

As for Thamūd, we guided them but they preferred blindness over guidance. [5]

Meaning: We clarified the path to them and we conveyed the knowledge to them. However, they preferred blindness over guidance, and from this we seek refuge with Allah.

Also from this type of guidance – simply giving the knowledge and clarifying the truth – is the statement of Allah (سبحانه و تعالى)to the Prophet (صلى الله عليه و سلم) :

And certainly, you guide to the straight path.[6]

Meaning: You direct the people to the straight path and teach them about it. As for the other type of guidance which is the granting of success, an example of this type is the verse:

Indeed, you can’t guide whoever you like.[7]

This type is the guidance of granting one success in their deeds. In this case, the messenger ( صلى الله عليه و سلم ) is never able to grant someone the success of their good actions as this type of guidance is specific to Allah alone. If the prophet ( صلى الله عليه و سلم ) were capable of that type of guidance, he would have guided his uncle, Abū Ṭālib. He did try to guide his uncle and even when he was about to die, the Prophet ( صلى الله عليه و سلم ) said to him:

Oh uncle, say, “There is nothing worthy of worship except Allah,” – a statement by which I will testify on your behalf before Allah.

But the decree of Allah (سبحانه و تعالى) had already passed that the prophet’s uncle would be from the inhabitants of the Fire, and from this we seek refuge with Allah. So Abū Ṭālib neither said nor believed that nothing has the right to be worshipped except Allah. The last thing he said before dying was that he would remain upon the religion of ‘AbdulMuṭṭalib.8 Despite this, Allah allowed his messenger ( صلى الله عليه و سلم ) to intercede for Abū Ṭālib, not just because he was the prophet’s uncle, but because he used to continually defend the prophet ( صلى الله عليه و سلم ) and Islam (even though he did not personally accept Islam). So the Prophet ( صلى الله عليه و سلم ) interceded for Abū Ṭālib and as a result of this intercession, he ( صلى الله عليه و سلم ) said about his uncle:

He is in the lowest part of the fire, and if it were not for me, he would have been in the lowest, deepest part of the fire.[9]

And the Prophet ( صلى الله عليه و سلم ) also said :

Perhaps my intercession will benefit him on the Day of Resurrection so that he will be put into the lowest part of the fire, it reaching only to his ankles, yet from which his brain will boil. [10]

So when we say in the Du’ā of Qunūt, “Guide us with those you have guided,” we are asking Allah for both types of guidance: the guidance of knowledge and the guidance of being successful in our actions. As an example, the following verse also includes both of these types of guidance:

Guide us to the straight path. [11]

So when anyone says this du’ā he should sincerely call to mind that he is asking for both types of guidance: the guidance of the correct knowledge and the guidance of acting in accordance with it.

As for the wording, “…with those you have guided,” this is a way of seeking nearness to Allah by mentioning his favors on others in that he guided them. So we also ask him to bestow the same favor upon us and guide us. In other words, we ask you (Allah) for guidance, and receiving it is only by virtue of your mercy, your wisdom, and your past favors as you have guided others

Footnotes:

[5] The Quran, Sūrah Fuṣṣilat, 41:17
[6] The Quran, Sūrah al-Shūrá, 42:52.
[7] The Quran, Sūrah al-Qaṣaṣ, 28:56.
[8] The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by Aḥmad.
[9]The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
[10] The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
[11] The Quran, Sūrah al-Fātiḥah, 1:5

Posted fromExplaining the Du’a of Qunut in the Witr Prayer – Shaykh ibn Uthaymeen, Translated by Abu az-Zubayr Harrison

A Supplication To Be Said After Performing The Wudoo – Compiled and Translated by Dawud Burbank

بسم الله الرحمن الرحيم

Imaam Muslim -rahimahullaah- reported in his ‘Saheeh’ [The Book of Purification]: (no.234): “Muhammad ibn Haatim ibn Maymoon narrated to me: `Abdur-Rahmaan ibn Mahdee narrated to us: Mu`aawiyah ibn Saalih narrated to us: from Rabee`ah -meaning Ibn Yazeed: from Aboo Idrees alKhawlaanee: from `Uqbah ibn `Aamir; And Aboo `Uthmaan narrated to me: from Jubayr ibn Nufayr: from `Uqbah ibn `Aamir, who said:

‘We were tending camels, and my turn came, so I brought them back in the evening. So then I found Allaah’s Messenger (صلى الله عليه و سلم) standing, speaking to the people, and I caught from what he was saying:

<<There is not one of you who performs the wudoo·, and he performs the wudoo· well, and then he stands and prays two rak`ahs, turning his full attention to them with his heart and his face, except that Paradise will be binding for him>>.’

He said: So I said: ‘How fine this is!’ So then someone in front of me said: “That which came before it was even finer.” So I looked, and it was `Umar. He said: “I saw that you came just now. So he had (already) said:

<<There is not one of you who performs the wudoo·, and he performs the wudoo· completely -or: and he performs it fully, then he says:

wudoo-dua-1

(Ashhadu an laa ilaaha illallaah, wa anna Muhammadan `abduhu wa Rasooluh) ‘I testify that none has the right to be worshipped except Allaah, and that Muhammad is His Slave and His Messenger’,

except that the eight gates of Paradise are opened for him: he may enter through whichever of them he wishes >>.”

And Aboo Bakr ibn Abee Shaybah narrated it to us: Zayd ibn al-Hubaab narrated to us: Mu`aawiyah ibn Saalih narrated to us: from Rabee`ah ibn Yazeed: from Aboo Idrees al-Khawlaanee and Aboo `Uthmaan: from Jubayr ibn Nufayr ibn Maalik al-Hadramee: from `Uqbah ibn `Aamir al-Juhanee: that Allaah’s Messenger (صلى الله عليه و سلم) said.., and he mentioned its like, except that he said:

<<Whoever performs the wudoo·, and says:

wudoo-dua-2

(Ashhadu an laa ilaaha illallaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan `abduhu wa Rasooluh)
<<‘I testify that none has the right to be worshipped except Allaah, alone, with no partner; and I testify that Muhammad is His Slave and His Messenger’>>.”

Imaam at-Tirmidhee -rahimahullaah-reported in his ‘Sunan’ [The Book of Purification from Allaah’s Messenger (صلى الله عليه و سلم) : Chapter (41): What should be said after the wudoo·] (no.55):

“Ja`far ibn Muhammad ibn `Imraan ath-Tha`labee, al-Koofee, narrated to us, saying: Zayd ibn Hubaab narrated to us: from Mu`aawiyah ibn Saalih: from Rabee`ah ibn Yazeed ad-Dimashqee: from Aboo Yazeed al-Khawlaanee and Aboo `Uthmaan: from `Umar ibn al-Khattaab, who said: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever performs the wudoo, and he performs the wudoo well, then he says:

wudoo-dua-3

(Ashhadu an laa ilaaha illallaah, wahdahu laa shareeka lahu, wa ashhadu anna Muhammadan `abduhu wa Rasooluh. Allaahummaj `alnee minat-Tawwaabeena waj`alnee minal- Mutatahhireen)

<< ‘I testify that none has the right to be worshipped except Allaah, alone, with no partner; and I testify that Muhammad is His Slave and His Messenger’ O Allaah! Make me from those who constantly repent, and make me from those who purify themselves’>>.”

[Declared ‘Saheeh’ by Shaikh al-Albaanee -rahimahullaah: ‘Saheehut-Tirmidhee’ (no. 48).]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank rahimahullaah]

[Download the Original PDF]

Posted from PDF: https://alitisaambissunnah.wordpress.com

Forty Benefits arising from sending Salaat upon Allaah’s Messenger (صلى الله عليه و سلم) – Imaam Ibnul-Qayyim

بسم الله الرحمن الرحيم

Sending Salaat* Upon The Prophet (صلى الله عليه و سلم)
[* i.e. saying “Allaahumma salli ‘alaa Muhammad…”)

Imaam an-Nasaa·ee –rahimahullaah- reported in his “Sunan” (no.1297):

“Ishaaq ibn Mansoor related to us, saying: Muhammad ibn Yoosuf narrated to us, saying: Yoonus ibn Abee Ishaaq narrated to us: from Burayd ibn Abee Maryam who said: Anas ibn Maalik narrated to us, saying: Allaah’s Messenger (صلى الله عليه و سلم) said:

<<Whoever sends a single salaat upon me, then Allaah will send ten salawaaat upon Him, and ten sins will be removed from him, and he will be raised by ten ranks >>.”

Shaikh al-Albaanee-rahimahullaah- declared it “Saheeh”.

Shaikh al-Albaanee said in “Sifatus-Salaat” (p.165): ‘‘The most correct saying about the meaning of salaat upon the Prophet (صلى الله عليه و سلم) is the saying of Abul-‘Aaliyah:

“Allaah’s salaat upon His Prophet is His extolling him [[to the Angels]] and exalting him; and the salaat of the Angels and others upon him is to request this from Allaah -the Most High”; and what is meant is seeking increase, not the initiation of salaat al-Haafiz [Ibn Hajr] mentioned it in “al-Fath”.”

Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (صلى الله عليه و سلم)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger (صلى الله عليه و سلم):

1. Compliance with the Command of Allaah-the Perfect and Most High. [i.e. in Aayah 65 of Sooratul-Ahzaab].

2. Conformity with Him- He the Perfect- in sending salaat upon him, even though the two forms of salaat are different. So our salaat upon him is a supplication and a request, whereas the salaat of Allaah-the Most High-upon him is extolling and ennobling….

3. Conformity with the Angels in it.

4. Attaining ten salawaat [[plural of salaat]] from Allaah by the person who sends salaat upon him once.

5. That he is raised by ten levels.

6. That he has ten good deeds written for him.

7. That ten sins are erased from him.

8. That it is to be hoped that his supplication will be responded to if he precedes it with that. So it causes the supplication to ascend to the Lord of creation, when prior to this it was suspended between the heavens and the earth.

9. It is a means to attain his (صلى الله عليه و سلم) Intercession, if it is accompanied by a request for alwaseelah (a singular station in Paradise) for him, or even if it is on its own…

10. It is a means for forgiveness of sins …

11. It is a cause for Allaah to suffice the servant with regard to whatever concerns him.

12. It is a means for the person to gain nearness to him (صلى الله عليه و سلم) on the Day of Resurrection…

13.( It has the position of being like an act of charity upon a needy person.)**

14. It is a cause for the fulfillment of your needs.

15. It is a cause for Allaah to send salaat upon the person, and for the salaat of His Angels upon him.

16. It is a cleansing (zakaat) and purification for the person.

17. (It is a cause for the servant to receive glad tidings of Paradise before his death…) **

18. (It is a means for salvation from the terrors of the Day of Resurrection…) **

19. It is a cause for the Prophet (صلى الله عليه و سلم) to respond to the one who sends salaat and salaam upon him.

20. (It is a cause for the servant to remember that which he has forgotten.) **

21. It is a cause of good for the gathering, and for its not becoming a source of regret for its people on the Day of Resurrection.

22. (It is a means to repel poverty…) **

23. It repels from the person the description of being a miser, if he sends salaat upon him whenever he (صلى الله عليه و سلم) is mentioned.

24. He becomes saved from being supplicated against that his nose should be cleaved in dust, for abandoning it when he (صلى الله عليه و سلم) was mentioned.

25. It puts its companion upon the path to Paradise, and it causes the one who abandons it to err with regard to it.

26. It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (صلى الله عليه و سلم).

27. It is a means for the completion of the speech which was begun with praise of Allaah and salaat upon His Messenger (صلى الله عليه و سلم).

28. (It is a cause for the servant”s light to be increased upon the Bridge (as-Siraat).) **

29. It takes the servant away from coarseness.

30. It is a cause for Allaah –the Perfect- to bestow favourable praise upon the one who sends salaat upon him, praising him to the inhabitants of the Heavens and the earth. This is because the one who sends salaat upon him is asking Allaah to extol His Messenger, and to honour, and ennoble him. So recompense conforms to the type of deed, so the one who sends salaat must in turn receive some form of this.

31. It is a cause of blessing for the one who sends salaat, in his self, his deeds, and his life, and the means of his welfare. This is because the one who sends salaat is supplicating to his Lord that He should bless him and his true followers; and this supplication will be answered; and recompense conforms to the deed.

32. It is a means for his attaining the Mercy of Allaah, since mercy is either the meaning of the salaat –upon the saying of some; or it is otherwise something necessitated by it, and required from it-upon the correct saying. So the one who sends salaat upon him must certainly receive Mercy.

33. It is a means to perpetuate his love of the Messenger (صلى الله عليه و سلم),and to increase it, and to multiply it; and that is one of the essential fundamentals of Eemaan, which it will not be complete without; since the more a servant mentions the one he loves, and remembers him in his heart, and remembers his fine qualities, and those things which instill love of him, then his love of him will increase, and yearning for him will grow, and this will overcome his whole heart. But if he turns away from mentioning him and from thinking of him and of his fine qualities in his heart, then love of him will be reduced in his heart. So there is nothing more pleasing to the one who loves than seeing the one whom he loves, and nothing gives greater pleasure to his heart than mentioning him, and thinking of him and of his fine qualities. So when this becomes strong in his heart, then his tongue will praise and extol him…

34. That salaat upon him (صلى الله عليه و سلم) is a cause of his loving that person. So because it is a cause for the one who sends salaat upon him to increase in love of him, likewise it is a cause for him to love the one who sends salaat upon him (صلى الله عليه و سلم).

35. It is a means for the guidance of the person and for his heart to have life…

36. (It is a cause for the one who sends salaat upon him (صلى الله عليه و سلم) to have his name presented to him, and for his being mentioned to him…) **

37. (It is a cause for the feet to be planted firmly upon the Siraat, and for the person”s passing over it…) **

38. That sending salaat upon him fulfils the slightest part of his right…

39. That it comprises remembrance of Allaah and thankfulness to Him, and recognition of His Favour upon His servants in sending him. So the one who sends salaat upon him (صلى الله عليه و سلم) includes in his salaat upon him remembrance of Allaah and remembrance of His Messenger…

40. That salaat upon him from the person is supplication (du’aa), and the persons du’aa. to his Lord and his requests to his Lord are of two types:

(i) His requesting his own needs and concerns, and whatever he requires throughout the night and the day. So this is supplication and request, and is to give precedence to that which the servant loves and seeks;

(ii) His requesting that He should extol His chosen and beloved servant, and increase him in nobility and honour, and make mention of him, and elevate him. So there is no doubt that Allaah-the Most High-loves that, and his Messenger (صلى الله عليه و سلم) loves it. So the one who sends salaat upon him (صلى الله عليه و سلم) has turned his requests, that which he desires, and that which he seeks towards that which is loved by Allaah-the Most High- and His Messenger; and he has given preference to that over his own needs and requirements. Indeed this that he seeks has become the most beloved of things to him, and that which he most prefers. So he has given preference to that which Allaah and His Messenger love over that which he himself loves. So he has given preference to Allaah and to what He loves over everything else, and recompense conforms to the action. So whoever gives preference to Allaah over everything else, then Allaah will give preference to him over others…””

[(**) The verifier of the book (Zaa·id an-Nushayree) indicates that these points (nos.13, 17, 18, 20, 22, 28, 36, & 37) are based upon weak ahaadeeth.]

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

[Download PDF Here ]

Posted fromhttps://alitisaambissunnah.wordpress.com/

All Posts related to Durood (Sending Salaat on the Messenger صلى الله عليه و سلم) :

What to say upon hearing the Athan/Azan (call to prayer) – Hisn al Muslim

Repeat what the Mu’aththin says, except for when he says:

“حَيَّ عَلَى الصَّلاَةِ وَحَيَّ عَلَى الْفَلَاحِ”

Hayya ‘alas-Salaah (hasten to the prayer) and Hayya ‘alal-Falaah (hasten to salvation). Here you should say:

“لَا حَوْلَ وَلَا قُوَّةَ إِلَّا بِاللهِ”

Laa hawla wa laa quwwata ‘illaa billaah.
There is no might and no power except by Allah.

Reference: Al-Bukhari 1/152, Muslim 1/288.


Wa ‘anaa ‘ash-hadu ‘an laa ‘ilaaha ‘illallaahu wahdahu laa shareeka lahu wa ‘anna Muhammadan ‘abduhu wa Rasooluhu, radheetu billaahi Rabban, wa bi-Muhammadin Rasoolan wa bil’islaami deenan.

I bear witness that none has the right to be worshipped but Allah alone, Who has no partner, and that Muhammad is His slave and His Messenger. I am pleased with Allah as my Lord, with Muhammad as my Messenger and with Islam as my religion.1 [To be recited in Arabic after the Mu’aththin’s Tashahhud or the words of affirmation of Faith] 2

Reference:
[01] Muslim 1/290.
[02] Ibn Khuzaymah 1/220.


اللّهُـمَّ رَبَّ هَذِهِ الدّعْـوَةِ التّـامَّة وَالصّلاةِ القَـائِمَة آتِ محَـمَّداً الوَسيـلةَ وَالْفَضـيلَة وَابْعَـثْه مَقـامـاً مَحـموداً الَّذي وَعَـدْتَه إِنَّـكَ لا تُـخْلِفُ الميـعاد.

Allaahumma Rabba haathihid-da ‘watit-taammati wassalaatil-qaa’imati, ‘aati Muhammadanil-waseelata walfadheelata, wab ‘ath-hu maqaamam-mahmoodanil-lathee wa’adtahu

After replying to the call of Mu’aththin. you should recite in Arabic Allah’s blessings on the Prophet.

O Allah , Lord of this perfect call and established prayer. Grant Muhammad the intercession and favor, and raise him to the honored station You have promised him

Reference:

Al-Bukhari 1/152, and the addition between brackets is from Al-Bayhaqi 1/410 with a good (Hasan) chain of narration. See ‘Abdul-Azlz bin Baz’s Tuhfatul-‘Akhyar, pg. 38.

Between the call to prayer and the ‘Iqamah, you should supplicate Allah for yourself. Invocation during this time is not rejected.

Source: Hisn al Muslim, Darus-salam English Publication , with slight editing

Praying for the Absolute Destruction of Jews and Christians – Shaykh Salih Ali-Shaykh

Ṣāliḥ Āli-Shaykh on Praying for the Absolute Destruction of Jews & Christians
الفتاوى الشرعية يف القضايا العصرية :Original Title
Author: Ṣāliḥ Āli-Shaykh
Translated by: Abu az-Zubayr Harrison – authentic-translations.com

Question: We have read a verdict from you published in “al-Da’wah” magazine that one should not pray for the overall destruction of Jews and Christians. Hearing this, we were confused by the seemingly contrasting supplication of prophet Nūh (alaihissalam). We hope you will explain this verdict of yours with the evidence.

Click the below link to read or download the full document

Praying for the Absolute Destruction of Jews & Christians -Salih Ali-Shaykh- Authentic-Translations.com [PDF]

Places of Duaa in Salaat (Prayer) – Dr. Saleh as Saleh [Audio|En]

Listen / Download Mp3 Here (Time 3:36)

Bismillaa hirrahmaa nirraheem,
Alhamdhulillaahi Rabbil Aalameen,
wa sallallaahu ala nabiyyina muhammadin wa alaa aalihi wa sahbihi wasallam

The places of duaa in salah:

  • First in the dua al istifthah – in the opening duaa.
  • Second in the isthiaadha – seeking refuse in Allah from shythaan.
  • Three – In the basmalah – in the saying of bismillaah hirrahmaa nirraheem.
  • Fourth – In the second half of Soorah al Fathiha and
  • Fifth – in saying ameen.
  • Sixth in rukooh and the
  • Seventh uprising from rukooh,
  • Eight in dua al-qunooth and this applies to the Witr or if there is a certain important matter or calamity that occurs then this duaa can be also performed in the salah.
  • Nineth is in sujood,
  • Tenth – between the two sajdhas, between the two prostrations.
  • Eleventh in the first Tashahud and
  • Twelve in as-salah al-Ibraaheemiyyah, the salah on prophet Ibraheem (alaihissalaam) and
  • Thirteenth – invocations following Tashahud before tasleem and
  • Fourteenth – with tasleem itself.

These are the places of duaa in salah

in shaa Allaah (wa ta’aala) will go over their meanings in the next coming points of benefit.

Alhamdhulillaahi Rabbil Alameen wa sallallaahu ala nabiyyina Muhammadin wa ala aalihi wa sahbihi wasallam.

Some Important Invocations (Du’aa) – Dr. Saleh as Saleh [Audio|En]

Part 01 : Listen / Download Mp3 Here (Time 8:25)

Part 02 : Listen / Download Mp3 Here (Time 11:00)

Zamzam Water and the Answered Supplication – Shaykh al-Albaani

source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 814

~

Question #13: “The du’aa (supplication) is answered when drinking zamzamwater, so is this particularly in Makkah or in any place?”

Shaykh al-Albaani (rahimahullaah) answers:

“The first one (i.e., particularly in Makkah) is that which I consider to be correct.”

~

asaheeha translations

Remembering Allaah Morning and Evening – Shaykh al-Albaani

Source: silsilat ul-hudaa wa nnoor – the series of guidance and light – tape no. 192

~

Question #6: “When is the time for the adhkaar[1] of the morning and evening?”

Shaykh al-Albaani (rahimahullaah) answers:

“The adhkaar of the evening are (made) after ‘asr, and the adhkaar of themorning are (made) after fajr.”

[1] words of remembrance of Allaah

~

asaheeha translations

Seeking Refuge from the Evil Eye for Children

Compiled & Translated  by Abbas Abu Yahya

From Ibn Abbas who said the Messenger of Allaah sallAllaahu alayhi wa sallam used to seek refuge for al-Hassan and al-Hussein, he would say:

‫أعوذ بكلمات الله التامة من كل شيطان وهامة ، ومن كل عين لامة

‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’

He sallAllaahu alayhi wa sallam said that this is how Ibrahim used to seek refuge for Ishaaq and Ismaeel.’

[Collected by Bukhari & Tirmidhi with the extra wording, authenticated by Albaani]

An Explanation:

Abul Ulaa AbdurRahmaan al-Mubarakfooree -Rahimullaah- said:

‘Allaah’s words’:     ‘It has been said that they are the Qur’aan and it has also been said they are Allaah’s names.’

‘Perfect’:               ‘Al-Jazari said: ‘Indeed Allaah’s speech has been described as being Perfect, because it is not permissible for any of His speech to have deficiency or fault like there is in the speech of people.’

‘It has been said that the meaning of ‘Perfect’ here is that it benefits the one seeking refuge with these ‘Perfect words’, and protect him from illnesses and this would be sufficient for him.’

‘Poisonous creature’:        ‘Every type of creature that kills with poison. And it is possible that it could mean any crawling animal even if it does not kill, like insects.’

‘Evil eye’:              ‘From every evil type of affliction from the eye.’

[Taken from: ‘Tuhfahtul Ahawadhi’ an explanation of Sunan at-Tirmidhi]

How to Seek Refuge from the Evil Eye for Children

By the Muhaddith, Shaykh, Allamaa’  Muhammad Nasir uddeen al-Albaani -Rahimullaah-

Shaykh al-Albaani was asked over the phone:

Phone rings.

Shaykh:       yes!

Caller:                  Aslaamu alaykum.

Shaykh:       Wa alaykum as-Salaam.

Caller:         O Shaykh regarding ‘I seek refuge for you two with Allaah’s perfect words from every Shaytaan (devil) and poisonous creature and every evil eye.’ Is this said three consecutive times or just once?

Shaykh:       No, it is mentioned once, however if it appears to the one saying this Dua’that he needs to repeat it without specifying three times, then there is no problem with that.

Caller:         and should he place his hand on the head of the one sought refuge for?

Shaykh:       Yes, yes!

Caller:         Even in congregation, if it is a group of children together, how can he place his hand upon all of them?

Shaykh:       He should place his two hands on two of the children, then repeat this on the rest of the children.

Caller:         Right hand and left hand, with both hands?

Shaykh:       Yes, yes.

Caller:                  Regarding the hadeeth that the Messenger sallAllaahu alayhi wa sallam

would not sleep until he recited Soorah Mulk, al – Isra, Zumar, and Sajdah, is this when he lies down on his bed at night, or before he lies down?

Shaykh:       What is important is that he recites before he falls asleep, whether it is whilst he is sitting or lying then it is up to him’

[Taken from: ‘Silsilah Huda wa Noor’ tape No. 323 at 3:42mins]

What to Say when the Evening Approaches Or When one Stops at a Place on his Journey

Compiled and translated By Abbas Abu Yahya

1) From Abu Hurairah Radi Allaahu anhu who said: ‘That a man came to the Prophet-sallAllaahu alayhi wa sallam- and said: O Messenger of Allaah! It was so bad I was bitten by a scorpion last night! The Messenger of Allaah said:

‘If only you had said when the evening approached: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

Nothing would have harmed you.’

[Collected by Malik, Muslim, Abu Daawood, Nisaee’ Ibn Majah and by Tirmidhi who made it Hasan. Al-Albani authenticated it  in ‘Saheeh Targheeb wa Tarheeb’ vol.1 no. 652 p.412.]

Shaykh ul-Islaam Ibn al-Qayyim (d.751A.H.)-Rahimullaah- said after quoting this hadeeth:

‘Know, that divine natural medicines benefit against disease after having been afflicted with it, and they prevent the disease from occurring. If it does occur then it does not occur in a harmful way even though the disease is annoying.

Indeed natural medicines also benefit after having been afflicted with a disease. So, At-Ta’aweedhat (supplications for seeking refuge) and Adhkaar (remembrance of Allaah) either prevent the occurrence of these means, or they either come between the disease and between the complete effect of it, and that is according to the perfection of theTa’aweedh (supplication for seeking refuge) and according to the strength of it and the weakness of it. So Ruqiya (remedy by recitation of invocations) and ‘Aweedah (a supplication for seeking refuge) is used to preserve ones health, and the disappearance of sickness.’

[Taken from ‘Zaad al-Ma’ad’ by Ibn al-Qayyim 4/182]

2) From Abu Hurairah Radi Allaahu anhu that the Messenger of Allaah sallAllaahu alayhi wa sallam said:

‘Whoever says three times, when the evening approaches: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the Perfect Words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

Then poison will not harm him that night.’

Suhayil said: ‘Our families would learn this Dhikr (remembrance), and they would say it every night, and a young girl from amongst them was bitten, but she did not find any pain.’

[Collected by Ibn Hibban in his ‘Saheeh’ and similar to it by Tirmidhi. Authenticated by Al-Albani in ‘Saheeh Targheeb wa Tarheeb’ vol.1 no. 652 p.412.]

3) From Khola bint Hakeem who said I heard the Messenger of Allaah sallAllaahu alayhi wa sallam saying:

‘Whoever stops at a place on his journey and then says: –

أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ

I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa

nothing will harm him until he leaves that place.’

[Collected by Ahmad, Muslim, Abu Daawood, and by Tirmidhi. Al-Albani authenticated it in ‘Saheeh Jamia’ as-Sagheer’ vol.1 no. 6567 p.1118.]

Regarding his saying: ‘I seek refuge in the perfect words of Allaah

Imam Nawawee (d.676 A.H.) -Rahimullaah- said:

‘As regards his saying: ‘I seek refuge in the perfect words of Allaah’: it has been said the meaning of ‘perfect’ here is, those complete things where deficiency and defects cannot enter.

It has also been said: beneficial and healing.

It has been said that the meanings of ‘words’ here is the Qur’aan.

And Allaah knows best.’

[Taken from the ‘Sharh Saheeh Muslim’ by Imam Nawawee 17/2708/196]

Allaama’ Muhammad Ali Ulaan al-Bakree as-Siddeeqee (d.1057 A.H.) said:

‘His -sallAllaahu alayhi wa sallam- saying: ‘in the perfect words of Allaah’: means with the Qur’aan, and its complete meaning so deficiency or discrepancy cannot enter it, as it enters into the speech of people.

It has been said: the perfect words of Allaah benefit and its ability to cure from everything that is sought refuge from.  Which means: upon the condition that is necessary to have, namely the correct intention and the correct belief.

Al-Bayhaqi (d.458 A.H.) said: ‘they are called perfect/complete because it is not allowed to have discrepancy or any deficiency in Allaah’s words, as there is in the speech of humans,’ he also said: ‘that it reached me that Ahmad used this hadeeth as proof that the Qur’aan is not created.’

His -sallAllaahu alayhi wa sallam- : ‘Nothing will harm him’ this generally includes protection for the soul and desires.’

[Taken from ‘Futuhaat ar-Rabbaneeya ala al-Adhkaar an-Nawaweeyah’ 2/652-653]

Shaykh Sulayman bin Abdullaah bin Muhammad bin AbdulWahaab explained:

‘Regarding the saying: ‘I seek refuge in the perfect words of Allaah

This is what Allaah has legislated for the people of Islaam, that they seek refuge with Allaah instead of what the people of Jahiliyah do, which is to seek refuge from the Jinn. Therefore, Allaah legislated for the Muslims to seek refuge with Allaah and His Attributes.

Al-Qurtubi (d.671 A.H.) said in ‘al-Mufhim’:

‘It has been said the meaning is: ‘the words here are not attached to any deficiency or defect unlike the speech of humans.

It has been said the meaning is: complete and sufficient.

It has been said: ‘words’ here refers to the Qur’aan, as Allaah informed us that it is: <<a guide and a cure>> [Fussilat: 44] and this aspect is with regard to guidance, in order to repel that which harms.

As this supplication is seeking refuge with the Attributes of Allaah Ta’ala and turning back to Him, then this turning back to Allaah is something, which is recommended and requested of the Muslims.

Due to this, the one seeking refuge with Allaah and His names and Atrributes must ensure that he is sincere to Allaah in seeking His refuge and relies upon Him whilst seeking refuge. Thus, he recalls these aspects in his heart and in doing that fulfills his request and gains the forgiveness of his sins.

Apart from what was said by Qurtubi, others have said, ‘the scholars all agree that seeking refuge from the creation is not permissible’ and they use the hadeeth of Khola to illustrate this. They say ‘this hadeeth is evidence that the words of Allaah are not created ‘and they use this to refute the Jahmiyah and Mu’tazilah with regard to their claim that the Qur’aan is created.

Scholars have said ‘if the words of Allaah were created the Prophet would not have ordered us to seek refuge with them because to seek refuge with the creation is Shirk

Shaykul- Islaam Ibn Taymeeyah (d.728 A.H.) -Rahimullaah- said:

‘Imaams such as Imaam Ahmad and others have mentioned that it is not permissible to seek refuge with the creation, and they use this as evidence that the speech of Allaah is not created. They also said this is because it is established that the Prophet -sallAllaahu alayhi wa sallam- sought refuge in the words of Allaah and he commanded us to do so. Due to this the scholars have prohibited the use of incantations and wearing amulets whose meaning is unknown fearing that it could be Shirk.’

Ibn Qayyim -Rahimullaah- said:

‘Whoever slaughters for the Shaytaan and supplicates to him and seeks refuge with him, thus coming closer to Shaytaan with that which he loves, then he has indeed worshipped him, even if it is not called worship, because he is truthful in it and in his service of Shaytaan. Therefore, he is from the servants of Shaytaan and from his worshippers, and due to this, Shaytaan serves him. However the service of the Shaytaan is not considered as worship of this person, because Shaytaan does not humble himself for that person nor does he worship him, unlike that person who actually worships Shaytaan.’

Regarding the saying: ‘…..From the evil of what is created’

i.e. from the evil of every creation which has evil in it, be it animals or other than animals. Whether it is from humans or Jinn, vermin or beast, wind or lightening, or any type of trial in the Duniya and the Hereafter.

In relation to this, the evil is not meant in a general absolute sense, it is limited in its meaning and what it refers to, as in ‘from the evil of all creation that has evil in it’ not that one seeks refuge from the evil of everything thing that Allaah has created. Because indeed Paradise, the Angels, and the Prophets do not have any evil. This is the meaning of the speech of Ibn Qayyim.

Regarding the saying: ‘…..nothing harms him’

Al- Qurtubi said:

‘This narration is authentic and it is truthful speech. We know its truthfulness from proof and experience. Because ever since I heard this narration I have acted upon it and nothing harmed me until I left it. One night in bed a scorpion bit me, and I thought about what had happened and realized that I had forgotten to seek refuge with these words.’

[Taken from ‘Tayseer al- Azeez al-Hamid’ – page 154-155]

Abdur-Razzaq al-Badr said:

‘Nothing whatsoever harms him, because he has been protected by Allaah’s protection. However, this supplication is conditional just like all other supplications in that it is necessary to have the correct intention, to have good trust in Allaah – Azza wa Jal – and that a person should be regular in reading this supplication, in every place that he may stop in.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ by Abdur-Razzaq al-Badr vol. 3 p.277]

Abdur-Razzaq al-Badr said:

‘It is recommended for a Muslim that if he stops at a place, then he should say:

‘I seek refuge in the perfect words of Allaah from the evil of what He has created –

A’outhu bikalimatil-lahi ‘at-tammati min sharri ma khalaqa’

Because if he says that, he will be protected and guarded by Allaah’s permission and nothing will hurt him until he leaves the place that he stopped in.’

He continues:

‘This is a great supplication, in it is taking refuge with Allaah – Azza wa Jal -, adhering to Him and seeking refuge with His statements, in contrast to what the people ofJahiliyah were upon, in seeking refuge with the Jinn, stones and from other things which do not increase them except in sin, transgression, weakness and humiliation, just as Allaah Ta’ala said:

<< ‘And verily, there were men among mankind who took shelter with the masculine among the jinns, but they (jinns) increased them (mankind) in sin and disbelief.>> [Jinn:6]

Therefore, Allaah – Tabarak wa Ta’ala – criticised them for their seeking refuge and Allaah clarified their evil consequences and painful results in the Duniya and the Hereafter.

What Allaah – Subhanahu – legislated for His slaves, the believers, was seeking refuge with Him Alone, seeking sanctuary with Him instead of with anyone else, since He has the Power and He has the authority even of the forelock of His slaves.

As for anyone apart from Allaah then that person cannot even possess for himself any benefit nor harm, let alone for anyone else.

[Taken from ‘Fiqh al-Adeeyah wal Adhkaar’ vol. 3 p. 276 – 277]