Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah
Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah
Clip Extracted from : Manners of Making Duaa – Dr. Saleh as Saleh rahimahullaah
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”.
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]
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
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.
Source: Important Lessons for the Ummah – Ibn Baaz
 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)
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.” 
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)!” 
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.” 
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.”
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. 
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. 
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.” 
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
 Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 180
 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
 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.
 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.
 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.
 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.
 Muslim, Sahih, Book on Masjids and places for Salah, no. 597; and Malik, Al-Muwatta*, Book on call to Prayer, no. 488.
Selections  from Jāmi’ al-‘Ulūm wal-Ḥikam:
 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.” 
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.” 
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.” 
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.” 
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.” 
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.” 
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.
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). 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.“ 
 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).
 The Quran, Sūrah Qāf (50:16)
 Sūrah al-Najm (53:32)
 Recorded by al-Bukhārī
 Recorded by al-Tirmidhī (no. 3382) and al-Albānī said it is ḥasan in Ṣaḥīḥ Sunan al-Tirmidhī (no. 2693).
 Sūrah al-Ḥashr (59:18-19)
 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.”
 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.”
 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]
Courtesy of authentic-translations.com
Translated by Abu az-Zubayr Harrison hafidhahullaah
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
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, 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 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
‘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]
‘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.
 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]
 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
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
Listen / Download Mp3 Here (Time 4:16)
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]
The Explanation of:
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. 
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.
 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:
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. 
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.
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.
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.
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. 
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. 
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
 The Quran, Sūrah Fuṣṣilat, 41:17
 The Quran, Sūrah al-Shūrá, 42:52.
 The Quran, Sūrah al-Qaṣaṣ, 28:56.
 The ḥadīth is recorded by al-Bukhārī (no. 1360, 3884, and 4675) Muslim (no. 24), al-Nasāī (no. 2035), and by Aḥmad.
The ḥadīth is recorded by al-Bukhārī (no. 3883, 6208) and Muslim (no. 209) as well as by Imām Aḥmad.
 The ḥadīth is recorded by al-Bukhārī (no. 3885, 6564) and Muslim (no. 210) and also by Aḥmad.
 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
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 ]
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:
(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:
(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:
(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]
Posted from PDF: https://alitisaambissunnah.wordpress.com
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]
Posted from: https://alitisaambissunnah.wordpress.com/
All Posts related to Durood (Sending Salaat on the Messenger صلى الله عليه و سلم) :
Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
Translated by Dawud Burbank rahimahullaah
Below in the Transcription of the Audio Explanation of Dawud Burbank
And the proof is His saying, He the Most High:
And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]9
Allaah is not pleased that anyone should be associated with Him, no matter who it is, and this is stated clearly in the Book and in the Sunnah, however, to one who uses the intellect and who thinks carefully, and who discards blind following and the use of false and futile excuses, and who is alert to his own benefit. And the proof that Allaah is not pleased that anyone else besides Him should be associated with Him no matter who it is, is His saying, He the Most High:
And that the places of prayer are to be for Allaah alone, so do not invoke or worship anyone along with Allaah. [72:18]
Al-Masaajid, (the mosques), are the houses of Allaah and they are the places which are prepared for the Salaah (prayer) and they are the most beloved of places to Allaah, and they are houses which Allaah has commanded should be raised and in which His Name should be mentioned. Then these mosques must be made a place for the worship of Allaah alone, nothing for other than Allaah must occur within them, so graves are not to be built in them, nor tombs because the Prophet sallallaahu‘alaihiwasallam cursed those who did that, and he informed that this is the practice of the Jews and the Christians and he forbade us from that at the end of his life, whilst he was in the throes of death ‘alaihissalaatuwassalaam with his saying:
“Indeed those who came before you used to take the graves as places of prayer…” (he said this whilst he was dying), “…Indeed do not take the graves as places of prayer, for I certainly forbid you from that.”
And he sallallaahu‘alaihiwasallam said:
“Allaah’s curse is upon the Jews and the Christians, they took the graves of their Prophets as places of prayer.”
So the mosques, it is obligatory that they be purified from traces of shirk and idolatory and that they not be built upon the graves, nor should the dead be buried in them after they have been built, rather they should be places for the worship of Allaah alone, the prayer should be established in them, and the Name of Allaah should be mentioned in them, and the Qur’aan should be recited in them, and beneficial lessons should be established in them, and people should remain in them for worship. This is the role of the mosques.
As for having in them idols which are worshipped besides Allaah, then these are not mosques, these are shrines of shirk, even if their people call them mosques, because Allaah says:
And that the mosques, the places of prayer, are for Allaah [72:18]
Meaning: not for anyone else besides Him. And because the mosques, they are the place where the people gather and meet, so it is obligatory that they should be pure and free of shirk and bid‘ah (innovations) and false superstitions, because the people acquire knowledge in them and worship, so if anything from shirk and false superstitions are found in the mosques, then they will be influenced by that and they will propagate it upon earth, so it is obligatory that mosques should be purified from shirk.
And the greatest of them is al-Masjid-ul-Haraam (the Sacred Mosque, in Makkaah), just as Allaah, the Majestic and Most High commanded that it should be purified, He the Most High said:
And remember when We showed the site for the House to Ibraaheem and commanded him, that you should not associate anything with Me, and purify My house, for those people who are performing Tawaaf and for those who are standing in prayer and performing the bowing and prostration. [22:26]
Purify it from what? Purify it from shirk, and from innovations and false superstitions, just as it is also to be purified from impurities and filthy things.
So His saying, He the Most High:
Do not call upon or invoke [72:18]
The, “laa”, is the, ‘no of prohibition’. And the, “tad‘oo”, is a present tense verb which is in the jussive form because of the prohibiting, “laa”, and the sign that it is the jussive form is the removal of the, ‘noon’. So the factor which makes it jussive is the, ‘no of prohibition’.
So do not invoke, O people, anyone along with Allaah, do not supplicate for help from anyone along with Allaah, such as saying, “O Allaah, O Muhammad”, “O Allaah, O Abd-ul-Qaadir”, or saying, “O Abd-ul-Qaadir, O Muhammad”, or the like of that, because Allaah is not pleased with that and will not accept it.
And His saying He the Most High, “ahadan”, (anyone): is in indefinite form in the context of a prohibition, so therefore it is general to everyone, no-one is excepted, neither any angel drawn close nor any prophet sent, nor any idol, nor any object of worship, nor any grave, nor any Shaikh, nor any beloved servant of Allaah, nor any living person, nor any dead person, no matter who it is.
So it is general covering everyone who is called upon besides Allaah
So do not call upon, do not invoke anyone along with Allaah. [72:18]
So this aayah shows that worship will not benefit except with tawheed, and that if shirk is mixed with it, then it becomes null and void and it will be an affliction for the person. Then He the Most High said:
And the places of prayer are for Allaah [72:18]
It is obligatory that they be built purely and sincerely, that the intention of the one building them should not be to show off or to be heard of or to be remembered as they say, or to be just Islaamic antiquities, all of this is futile.
Mosques should be built for worship and with the intention of worship, and the intention in them should be purely and sincerely for Allaah the Mighty and Majestic, and also they should be built from good and pure earnings, they should not be built from forbidden earnings because they are for Allaah the Mighty and Majestic, and:
“Allah does not accept except what is good and pure”
So the mosques are to be built from lawful spending and the intention of their builders is that it is to be done purely and sincerely seeking the Face of Allaah the Mighty and Majestic, he should not intend by building it to obtain praise from the people, or to be remembered, or for show, or to be heard of, because building the mosques is worship and worship, it is obligatory that it should be done purely and sincerely for Allaah the Mighty and Majestic.
 Reported by Muslim as hadeeth 532 from a hadeeth of Jundub ibn ‘Abdillaah al-Bajalee radiyallaahu‘anhu
 Reported by al-Bukhaaree as hadeeth 435 and 436 and by Muslim as hadeeth 531 from a hadeeth of ‘Aa’ishah and of Ibn ‘Abbaas radiyallaahu‘anhum
 Reported by Muslim hadeeth 1015 from a hadeeth of Aboo Hurayrah radiyallaahu‘anhu with the wording that Allaah’s Messenger sallallaahu‘alaihiwasallam said, “O mankind, Allaah is Pure, He does not accept except what is good and pure.”
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Sharh-ul-Usool-ith-Thalaathah by Shaikh Saalih al-Fawzaan
(1) MUSLIM reported (no. 591): “Daawood ibn Rushayd narrated to us: alWaleed narrated to us : from al-Awzaa`ee: from Aboo Ammaar-his name is Shaddaad ibn `Abdillaah: from Aboo Asmaa. : from Thawbaan who said: “When Allaah’s Messenger (صلى الله عليه و سلم) finished his Prayer he would seek forgiveness three times, and say:
[O Allaah You are the Flawless One, and from You comes peace and security.
Blessed are You, Possessor of Majesty and Honour].”
al-Waleed said: So I said to al-Awzaa`ee: ‘How is seeking forgiveness done?’
He said: “You say : “… أَسْـتَغْفِرُ الله أَسْـتَغْفِرُ الله ”
(I seek Allaah’s forgiveness, I seek Allaah’s forgiveness….)”.
-The wording of the four ‘Sunan’ in a hadeeth of `Aa.ishah- radiyallaahu `anhaa-(declared authentic by Shaikh al-Albaanee) is:
[O Allaah You are the Flawless One, and from You comes peace and security.
Exalted are You, O Possessor of Majesty and Honour].
(2) AL-BUKHAAREE reported (no.844): “Muhammad ibn Yoosuf narrated to us, saying: Sufyaan narrated to us: from `Abdul-Malik ibn `Umayr: from Warraad-the scribe of al-Mugheerah ibn Shu`bah who said: al-Mugheerah dictated to me in a letter to Mu`aawiyah that the Prophet (صلى الله عليه و سلم) used to say after every Obligatory Prayer:
La ilaha illal-lahu wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer, allahumma la mani’a lima a’tayt, wa la mu’tiya lima mana’t, wala yanfa’u thal-jaddi minkal-jad
None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. O Allaah no one can hold back what You give, and no one can give what You hold back, and no one’s riches can benefit them against You.”
(3) MUSLIM reported (no.594): “And Muhammad ibn `Abdillaah ibn Numayr narrated to us: My father narrated to us: Hishaam narrated to us: from AbuzZubayr who said: “Ibn az-Zubayr used to say at the end of every Prayer when he had given the Salutation:
La ilaha illal-lah, wahdahu la shareeka lah, lahul-mulku walahul-hamd, wahuwa ‘ala kulli shayin qadeer. la hawla wala quwwata illa billah, la ilaha illal-lah, wala na’budu illa iyyah, lahun-niAAmatu walahul-fadl walahuth-thana-ol- hasan, la ilaha illal-lah mukhliseena lahud-deen walaw karihal-kafiroon.
[None has the right to be worshipped except Allaah, alone, having no partner. Sovereignty is His and all praise is for Him, and He has full power over everything. There is no change and no ability except with (the Aid of) Allaah. None has the right to be worshipped except Allaah, and we do not worship except Him. All blessings are from Him and all favour is from Him, and fine praise is for Him. None has the right to be worshipped except Allaah, we make the Religion purely and sincerely for Him-even though the Disbelievers detest that],
and he said: “Allaah’s Messenger (صلى الله عليه و سلم) used to repeat these words after every Prayer.”
(4) (a) Saying: ‘Subhaanallaah’, ‘al-hamdu lillaah’, and ‘Allaahu Akbar’- thirty three times each after every Prayer.
[al-Bukhaaree (no. 843) and Muslim (no. 595) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
or (b) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-four times-after every Prayer. [Reported by Muslim (no. 596) from a hadeeth of Ka`b ibn `Ujrah-radiyallaahu `anhu]
or (c) Saying: ‘Subhaanallaah’ -thirty-three times, ‘al-hamdu lillaah’ -thirty-three times, and ‘Allaahu akbar’ -thirty-three times- and then: لا إلهَ إلاّ اللّهُ وَحْـدَهُ لا شريكَ لهُ، لهُ الملكُ ولهُ الحَمْد، وهُوَ على كُلّ شَيءٍ قَـدير
whoever does so after every Prayer then his sins will be forgiven even if they are like the foam of the sea.
[Reported by Muslim (no.597) from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
or (d) Saying: ‘Subhaanallaah’ -twenty-five times, ‘al-hamdu lillaah’ -twenty-five times, ‘Allaahu akbar’ -twenty-five times ‘Laa ilaaha illallaah’ -twenty-five times
[Reported by an-Nasaa.ee (no. 1350) from a hadeeth of Zayd ibn Thaabit-radiyallaahu `anhu and declared ‘Saheeh’ by Shaikh al-Albaanee-rahimahullaahu.]
or (e) ) Saying: ‘Subhaanallaah’ -ten times, ‘al-hamdu lillaah’ -ten times, ‘Allaahu akbar’ -ten times.
[Reported by al-Bukhaaree (no.6329)-from a hadeeth of Aboo Hurairah-radiyallaahu `anhu]
(5) ABOO DAAWOOD reported (no. 1522): “ `Ubaydullaah ibn `Umar ibn Maysarah narrated to us: `Abullaah ibn Yazeed al-Muqri. narrated to us: Haywah ibn Shurayh narrated to us, saying: I heard `Uqbah ibn Muslim say: Aboo `Abdir-Rahmaan al-Hubulee narrated to me: from as-Sunaabihee: from Mu`aadh ibn Jabal: that Allaah’s Messenger (صلى الله عليه و سلم ) took hold of his hand and said:
So he said: << I counsel you, O Mu`aadh: Do not leave off saying at the end of every Prayer:
[O Allaah help me upon remembrance of You, giving thanks to You, and worshipping You in a fine manner].>>
And Mu`aadh counselled as-Sunaabihee with that, and as-Sunaabihee counselled Aboo `Abdir-Rahmaan with it.”
[Shaikh al-Albaanee-rahimahullaah-said in ‘Saheeh Sunan Abee Daawood’ (no. 1362): “ I say: Its chain of narration is ‘Saheeh’ and it was declared ‘Saheeh’ by Ibn Khuzaymah and Ibn Hibbaan (2017)…
And the hadeeth is reported by Ahmad (5/244-245), Ibn Khuzaymah in his ‘Saheeh’ (751), and likewise Ibn Hibbaan (no. 2345), and Aboo Nu`aym in ‘al-Hilyah’ (1/241 & 5/130) through other chains from `Abdullaah ibn Yazeed al-Muqri… with it, and they add: “And Aboo `Abdir-Rahmaan counselled `Uqbah ibn Muslim.” And Aboo Nu`aym added: “And `Uqbah counselled Haywah, and Haywah counselled Aboo `Abdir-Rahmaan al-Muqri., and Aboo `Abdir-Rahmaan al-Muqri., counselled Bishr ibn Moosaa, and Bishr ibn Moosaa counselled Muhammad ibn Ahmad ibn al-Hasan, and Muhammad ibn Ahmad al-Hasan counselled me.
Aboo Nu`aym-rahimahullaah said: “And I counsel you (all) with it.” I say: This hadeeth is from the famous hadeeth reported with a serial chain, mentioning love, and I was given ijaazah to narrate it by the virtuous Shaikh Raaghib at-Tabbaakhrahimahullaah, and he narrated it to me… and he reported its isnaad in this manner mentioning love at each stage of the chain.]
(6) AT-TIRMIDHEE reported (no.2903): “Qutaybah narrated to us, saying: Ibn Lahee`ah narrated to us: from Yazeed ibn Abee Habeeb: from `Alee ibn Rabaah: from `Uqbah ibn `Aamir who said: “Allaah’s Messenger (صلى الله عليه و سلم) commanded me to recite the two Soorahs of seeking refuge (alMu`awwidhatayn) at the end of every Prayer..” [Declared ‘saheeh’ by Shaikh al-Albaanee-rahimahullaah.]
(7) AN-NASAA.EE reported in ‘`Amalul-Yawm wal-Laylah’ (no. 100): “alHusayn ibn Bishr related to us in Tarsoos-we wrote from him, saying: Muhammad ibn Himyar narrated to us, saying: Muhammad ibn Ziyaad narrated to us: from Aboo Umaamah who said: Allaah’s Messenger (صلى الله عليه و سلم) said:<> [Shaikh al-Albaanee declared the hadeeth ‘Saheeh’ in ‘as-Saheehah’ (no. 972)].
(8) AL-BUKHAAREE reported (no. 2822): “Moosaa ibn Ismaa`eel narrated to us: Aboo `Awaanah narrated to us: `Abdul-Malik ibn `Umayr narrated to us, saying: I heard `Amr ibn Maymoon al-Awdee say: Sa`d used to teach his sons these words, just as a teacher teaches boys to write, and he used to say that Allaah’s Messenger (صلى الله عليه و سلم) would seek refuge (with Allaah) from them at the end of the Prayer:
Allahumma innee a’oothu bika minal-jubn, wa-a’oothu bika min an oradda ila arthalil- ‘umur, wa-a’oothu bika min fitnatid-dunya wa wa-a’oothu bika min ‘athabil-qabr.
[O Allaah! I seek Your refuge from cowardice, and I seek Your refuge from being brought back to senile old age, and I seek Your refuge from the trials of the world, and I seek your refuge from the punishment of the grave]
So I narrated it to Mus`ab and he affirmed it.”
(9) AN-NASAA.EE reported (no. 1347): `Amr ibn `Alee related to us, saying: Yahyaa narrated to us: from `Uthmaan ash-Shahhaam: from Muslim ibn Abee Bakrah who said: My father used to say at the end of the Prayer:
[O Allaah! I seek Your refuge from Unbelief, and poverty, and the punishment of the grave].
So I used to say it, so my father said: “Who did you take this from?” So I said: “From you!” He said: “Allaah’s Messenger (صلى الله عليه و سلم ) used to say it at the end of the Prayer.”
[Shaikh al-Albaanee said: “Its isnaad is ‘Saheeh’”]
(10) IBNUS-SUNNEE reported in `Amalul-Yawm wal-Laylah’ (no. 116), and AT-TABARAANEE in ‘al-Kabeer’ (nos.7811 & 7893) (& 7982)… from Aboo Umaamah-radiyallaahu `anhu-who said:
“I never drew near to Allaah’s Messenger (صلى الله عليه و سلم ) at the end of an obligatory or optional Prayer except that I heard him saying:
[O Allaah forgive me all of my sins and shortcomings. O Allaah raise me and restore me, and guide me to righteous deeds and manners; no one can guide to that which is righteous from them, nor repel that which is bad from them besides You].”
[Declared ‘hasan’ (i.e. due to supporting narrations) by Shaikh al-Albaanee in ‘SaheehulJaami`’ (no. 1266) and Shaikh Saleem al-Hilaalee in ‘Saheeh Kitaabil-Adhkaar’ (189/154).]
(11) AN-NASAA.EE reported [Book of ‘Sahw’ (Forgetfulness)]:Chapter (87): Another type of dhikr after the Salutation (no.1344):
“Muhammad ibn Ishaaq as-Saaghaanee related to us, saying: Aboo Salamah alKhuzaa`ee-Mansoor ibn Salamah narrated to us, saying: Khallaad ibn Sulaymaan narrated to us, saying Aboo Salamah said: and he was on e of those who were fearful: From Khaalid ibn Abee `Imraan: from `Urwah: from `Aa.ishah: that when Allaah’s Messenger (صلى الله عليه و سلم) had sat in a gathering or prayer he would say some words. So `Aa.ishah asked him about the words, so he said:
[I declare You free of all imperfections, O Allaah, and all praise is for You. I seek Your forgiveness and turn in repentance to You.].”
[Shaikh al-Albaanee-rahimahullaah-declared it ‘Saheeh’.]
[Compiled and translated by Abu Talhah Dawud Burbank rahimahullaah]
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