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Category: Dua – Supplication

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

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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

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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]

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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.

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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]

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‘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

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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]

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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]

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

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

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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]

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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]

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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 : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Source: Hadeeth – 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]

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

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Source: Important 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]

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Posted from: Salah (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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Permanent Committee for Scholarly Research and Ifta’
Member Deputy Chairman Chairman
Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

Footnotes:

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

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

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

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

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

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

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

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 Reference: AbdurRahman.Org

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Footnotes:

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

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

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

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

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

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

[10] Sūrah al-Zumar (39:56)

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

[Download PDF Here]

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

Reference: AbdurRahman.Org
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Prohibition of Swaying during the Salat or while reciting the Qur’an or while making dhikr – alifta

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Bismillaah

Q: What is the ruling on some people who sway from right to left and backwards and forwards while reciting the Qur’an? Please advise, may Allah reward you.

A: Swaying while reciting the Qur’an is one of the habits that should be abandoned. It contradicts the etiquettes required when reciting the Qur’an. When reciting or listening to the Qur’an, a person should listen carefully and not play with things so that the listener and the reciter ponder over the meanings of the Qur’an and their hearts be submissive to Allah (Glorified and Exalted be He).

Scholars mentioned that this is one of the habits of the Jews when reciting their Book, and we are forbidden to imitate them.

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

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Statements Which are Better than Amassing Gold & Silver

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Translated by Abbas Abu Yahya

1 – The Hadeeth

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

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

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

‘O Allaah verily I ask of You for strength of perseverance of obedience on the Deen[1], and determination in practicing of the Deen and goodness.  And I ask of You for that which obligates Your mercy and resolutions for Your forgiveness.

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

And I ask of You for a heart which is purified in belief[2] and free from desires and a truthful tongue.

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

Indeed You are the One who knows the unseen.’

2 – Transliteration

‘Allaahumma innee as-alooka ath-Thabat fil Amr Wal azzeemata ala Rushd, wa as-alooka Moojeebat Rahmatik, wa Azzaim Maghfiratik, wa as-alooka Shukr Na’maatik,  Wa husn ibadaatika, wa as-alooka Qalbun Saleeeman wa Lisaanan Saddiqun, as-Alooka min khairi ma Ta’lamu wa Audhubika min Sharee ma Ta’lamu, wa astaghfiruka lima Ta’lum, Innaka Anta Alam al- Ghayoob.’

3 – Tahkreej:

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

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

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

4 – Different Wordings:

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

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

2 – As for the wording: ‘If the people gather gold and silver, then gather this Dua’. . . . . ‘ then this is from the wording of the Hadeeth collected by Imam Ahmad whereby Shaddad –Radhi Allaahu anhu–said:

سمعت رسول الله صلى الله عليه وسلم يقول إذا كنز الناس الذهب والفضة فاكنزوا هؤلاء الكلمات

‘I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam- say:

‘If the people gather gold and silver, then gather these words. . . . .’

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

3 – It has also been collected with similar wordings, as for it being from the Dua’ said in the prayer then this has been collected by Nisa’ee in his ‘Sunnan’ with the wording:

(أن رسول الله صلى الله عليه وسلم كان يقول في صلاته…)

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

Also narrated ibn Hibban in ‘Saheeh ibn Hibban’ Also narrated by Ahmad with extra wording:

وكان رسول الله صلى الله عليه وسلم يعلمنا كلمات ندعو بهن في صلاتنا أو قال في دبرصلاتنا.

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

5 – Explanation:

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

‘and determination in conduct’ – which is seriousness and determination in being correct whereby a person implements all that which is correct from his matters.

‘Conduct and being correct’: is righteousness,  success and correctness.’

In the narration of Ahmad: ‘I ask of You for strength of perseverance on the Deen and determination in conduct.’ Meaning:  having a resolve with the heart upon accomplishment of the matter.

‘And I ask of You to be able to be thankful for Your blessings’: meaning to have the ability to be thankful for Your blessings.

‘And to worship you in a correct and good way.’ meaning: for the worship to take place in a good accepted way.

‘And I ask You for a truthful tongue’ meaning: protected from lying.
‘and for a heart which is correct in Aqeedah’ meaning: secure from corrupt beliefs and secure from desires.

‘and I seek refuge with You From the evil of what You know’ meaning: that which You know and I do not know of.

‘and I seek forgiveness for that which You know’ of me, of my negligence.

‘Indeed You are the One who knows the unseen’ meaning : the hidden things which do not occur from the outset except with the knowledge of The Gentle One and the well informed.’

[From ‘Tuhfatul Ahwaathi’ ]

6 – Benefits

  • Ibn Qayyim aj-Jawzeeyah -Rahimullaah- said:

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

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

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

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

[Tareeq al-Hijratayn p.400-401]

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

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

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

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

Footnotes:

[1] Similar to this is what is mentioned in the Hadeeth of Umm Salamah –Radhi Allaahu anha– who said: ‘The Messenger of Allaah -sallAllaahu alayhi wa sallam- used to say this Dua’ a lot : ‘O Turner of hearts, turn my heart to be upon Your obedience.’ She said: I mentioned to the Messenger of Allaah: ‘You  make a lot of supplication with this Dua, do not the hearts go back and fro?’

The Messenger said: ‘Yes, there is no heart except that it is between the two Fingers from the Fingers of Ar-Rahmaan (The Most Merciful) He turns them whichever way He wants, if He wants He makes it steadfast and if He wants He causes it to deviate.’

[Collected by Tirmidhi & authenticated by Albaani]

[2] Allaah Ta’ala said: << The Day whereon neither wealth nor sons will avail, except him who brings to Allaah a clean heart [clean from Shirk (polytheism) and Nifâq (hypocrisy)].>> [Shu’ara: 88-89]

From an-Num’an bin Basheer, who said : I heard the Messenger of Allaah -sallAllaahu alayhi wa sallam-say :

‘. . . . .Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole and which, if it be diseased, all of it is diseased. Truly it is the heart.’ [ Bukhari and Muslim]

Posted from: https://followingthesunnah.wordpress.com

The Supplication of a Person Performing Hajj – From Hadith

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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

Busy your tongue with Dhikr, Du’aa, Isthigfar & Other Beneficial Speech in Hajj & Other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

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Listen / Download Mp3 Here (Time 4:16)
[audio https://salafiaudio.files.wordpress.com/2015/07/busy-your-tongue-with-dhikr-duaa-isthigfar-and-other-beneficial-speech-in-hajj-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

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

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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 from : Explaining 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

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

This is for Allaah, What is for Me? – Translated by Abbas Abu Yahya

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From Anas – RadhiAllaahu anhu – who said: ‘A Bedouin came to the Prophet – sallAllaahu alayhi wa sallam – and said: ‘O Messenger of Allaah!  Teach me some goodness.’

So the Prophet  – sallAllaahu alayhi wa sallam – took him by the hand and said:

” قل: سبحان الله، والحمد لله، ولا إله إلا الله، والله أكبر.

‘Say: ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’

(Subhana Allaahi, wal hamdu lillaahi, wa la illaah ila Allaah, wa Allaahu Akbar.)’

The Bedouin counted them on his hand, when he finished he began to reflect then came back to the Prophet.

The Prophet – sallAllaahu alayhi wa sallam – smiled and said:

 ‘The desperate one has reflected.’

Then the Bedouin came and said:

‘O Messenger of Allaah! ‘Far is Allaah from imperfection, and all praise be to Allaah, and there is none worthy of worship in truth except Allaah, and Allaah is the Greatest.’  This is for Allaah, what is for me?’

The Prophet – sallAllaahu alayhi wa sallam – said:

اللهم اغفر لي وارحمني وعافني وارزقني واهدني

‘Say: O Allaah forgive me, and have mercy on me, and pardon me, and provide for me, and guide me.’

The Prophet – sallAllaahu alayhi wa sallam – said to him:

‘O Bedouin! If you say: ‘SubhanAllah’, Allaah says: ‘you have spoken the truth,

If you say: ‘Alhamdulillah’, Allaah says: ‘ you have spoken the truth,

If you say: ‘La ilaha ‘illa Allaah’, Allaah says: ‘you have spoken the truth,

If you say: Allaahu Akbar, Allaah says: ‘you have spoken the truth,

If you say: O Allaah forgive me, Allaah says: I have done so,

If you say: O Allaah have mercy on me, Allaah says: I have done so,

If you say: O Allaah give me provision, Allaah says: I have done so,

Then the Bedouin  counted it seven times on his fingers,  then went away.’

Shaykh al-Muhaddith al-Albaani -Rahimullaah – said :

Collected by al-Bayhaqi in ‘Shuab al-Eemaan’, and this Isnaad is Jayyid (good) its narrators are trustworthy as for al-Hasan bin Tawab; then I had become exhausted searching about him until I found who he was. So I performed a Sajdah to Allaah thankful for His success and I ask Him for an increase in His excellence.’

[Taken from : ‘Silsilah Saheehah’ No. 3336 by the Shaykh al-Muhaddith al-Albaani -Rahimullaah ]

Related Links: 

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

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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]

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