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Saying Ameen Aloud After Reciting Fatiha – Shaykh Muhammad Bazmool

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An Explanation By Muhammad bin Umar Bazmool
of the book  ‘Sifat as-Salah’ By Shaykh Muhadith Nasir as-Sunnah Muhammad Nasir- Deen Al-Albaani
Translated by Umm Yahya

Shaykh Albaani Wrote:

The Imam Saying Ameen Aloud After Reciting Fatiha

When the Messenger of Allaah  had completed his recitation of Surah Fatiha he would say: ‘Ameen’ raising his voice and he would elongate it.

He would command those praying behind him to say Ameen loudly just after the Imam said it.

The Prophet  would say: ‘If the Imam recites: << not of those who have evoked [Your] anger or of those who are astray. >>  then say: ‘Ameen, for verily the Angels sayAmeen and verily the Imam says Ameen,’

And in other wording: ‘If the Imam says Ameen then say Ameen, whoever says it and it coincides with the Ameen of the Angels, (and in other wording if one of you saysAmeen in his prayer and it coincides with the other) all his previous sins will be forgiven.’

In another Hadeeth: ‘Say Ameen and Allah will love you.’

And the Messenger of Allaah  also said: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam’

______________________

Muhammad bin Umar Bazmool explained:

This chapter of saying Ameen has a few issues, which will be discussed below.

Firstly

The linguistic meaning of ‘Ameen’ is ‘O Allaah respond / answer.’

It has also been said it means ‘Subhanaka Ya Allaah’ (How far you are from imperfection) and it has been said it means ‘O Allaah’.

So when one who prays behind the Imam hears the Imam recite Surah Fatiha and reaches the part that says: << not of those who have evoked [Your] anger or of those who are astray. >>  Then it is the Sunnah for him to say Ameen after this, as the Messenger of Allaah would say. This is due to the general statement of the saying of the Prophet : ‘Pray as you have seen me praying.’

Secondly

The saying of Ameen is Sunnah for the Imam and those following him. It is the Sunnah for the Imam in those prayers that are audible and he says Ameen audibly/ with a raised voice after he recites Surah Fatiha. It is also the Sunnah for those praying behind him to say Ameen after he finishes reciting << not of those who have evoked [Your] anger or of those who are astray. >>

The scholars -may Allaah have mercy upon them- have mentioned that this is the point at which the saying of the word ‘Ameen’ of both the Imam and those following him coincide.

I asked Shaykh Al-Albaani -may Allaah have mercy on him- during his visit to the Kingdom in the year 1410 A.H. regarding the matter of the Imam saying Ameen and those who follow him, and the Shaykh -may Allaah have mercy on him- said that it is upon those who are following the prayer to say Ameen just after the Imam, to the count of one or two letters, as the saying of Ameen will then be after the Imam and they will join in saying some of the letters of the word. Therefore, if the Imam saysAmeen then those following say it in order for some of the letters of the word to coincide with one another, and at the same time the Imam will precede in one or two letters of the word. Thus in this manner the Imam saying Ameen and the followers will coincide in some of the letters and the end result will be that the saying of Ameen by the follower will be just after the Ameen of the Imam.

Thirdly

The virtue of saying ‘Ameen’. The author -may Allaah have mercy on him- mentions from the Messenger , that if the Imam says Ameen and the Angels say Ameen and those following say Ameen, and they coincide with one another Allaah will forgive them all their previous sins.

Another virtue is that Allaah –Subhanahu wa Ta’ala– answers your saying of the word ‘Ameen’ because it means ‘O Allaah answer \ respond.’

The third virtue is what the Messenger  mentioned in his saying: ‘The Jews do not envy you about anything more than they envy you of saying Salaamu alaykum (salutations) to each other and saying Ameen behind the Imam.’

This is why it is incumbent upon us, to ensure we say Ameen.

Fourthly

Due to what is mentioned with regard to the coinciding of saying Ameen of the Imam and those following him in prayer necessitates that those following are attentive in their prayer whilst following the Imam and the Imam’s recitation to ensure that he does not miss saying Ameen in the correct place. If he misses saying Ameen he loses great reward and recompense, which is mentioned in this hadeeth.

And this summons the presence of the heart and humility of the soul and the body whilst in prayer behind the Imam, and Allah knows best.

Fifthly

I would like to bring to attention that which is relevant to this discussion of saying ‘Ameen’, which is, once one is aware of the meaning of the word ‘Ameen’, (O Allaah answer or O Allaah). Some people, whilst the Imam reads Qunoot and Exalts Allaah, Praises Him –Subhanahu wa Ta’ala– and glorifies Him, stop saying ‘Ameen’, replacing it by saying ‘Subhanak’ (Glory be to You) or similar words. This clearly opposes the Sunnah as the word ‘Ameen’ is sufficient for all supplication regardless of whether it isDua’ praising Allaah Ta’ala or Dua’ of asking from Him or declaring Allaah’s Majesty and Greatness.

[Taken from: ‘Sharh Kitab Sifat Salat an-Nabi’ by Muhammad bin Umar Bazmool  p.187-188]

Is there a Reward for Reading Hadeeth? – Imam Ibn Baaz

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From Shaykh, Allaama, Mufti of the Kingdom of Saudi Arabia Abdul Azeez bin Abdullaah Bin Baz
by Umm Yahya 

The Noble Shaykh Bin Baz -Rahimullaah- was asked:

‘The reward for reciting the Book of Allaah is evident. Is there a reward for reading Hadeeth too?’

The Shaykh replied:

‘There is a great reward for reading the Noble Qur’an in terms of coming closer to Allaah Subhanahu wa Ta’ala, as is reading and memorizing the Hadeeth of the Messenger of Allaah -sallAllaahu alayhi wa sallam. And this is because it is worship of Allaah Subhanahu wa Ta’ala (in pursuit of) acquiring knowledge and a greater understanding of the religion.

Evidence in the Shariah indicates that seeking knowledge and gaining an understanding of the religion is obligatory in order for the slave to worship His Lord upon firm knowledge (Baseerah)

An example of this evidence is the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Whoever Allaah wills good for He grants them the understanding of the Deen (religion)’

And he said:

‘The best of you are those who learn the Qur’aan and teach it’

And the Prophet -sallAllaahu alayhi wa sallam said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

And there are many Hadeeth regarding the virtues of reciting the Qur’aan such as the saying of the Prophet -sallAllaahu alayhi wa sallam:

‘Recite the Qur’aan for verily it will come as an intercession for the one who recites it on the Day of Resurrection’

Collected by Muslim

And one day the Prophet -sallAllaahu alayhi wa sallam came out and said:

‘Who would like to go to Bathaan (a valley in Medina) or to al-Aqeeq (a valley in Makkah) and return with two great female camels, without sinning and without severing the ties of kinship?’

So we said:

‘O Messenger of Allaah we would love that’

He -sallAllaahu alayhi wa sallam- said:

‘If one of you went to the masjid and learnt or read two Ayaat from the Book of Allah Azza wa Jal  (that) is better for him than two female camels and three Ayaat are better than four female camels and in addition to that the same amount in male camels’

As is collected by Imam Muslim in ‘Saheeh Muslim’ and this is an evidence concerning the virtue of reciting the Qur’aan and teaching it.

There is (another) famous Hadeeth from Ibn Mas’ood which is collected in ‘Jamia Tirmidhi’ with a Hassan (good) chain of narrators that the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever reads one letter from the Book of Allaah he gets one reward for it and one reward is equivalent to ten times the reward of it.’

And it is the same for reading the Sunnah, if a believer learns it by reading theAhadeeth and studying them and memorizing them, distinguishing the authentic from the non authentic, then he will receive a great reward. This is because this is considered acquiring knowledge, concerning which the Prophet -sallAllaahu alayhi wa sallam- said:

‘Whoever treads a path seeking knowledge on that path, then Allaah makes the path to paradise easy for him due to his seeking knowledge, and no group of people gather in one of the houses of Allaah reciting the Book of Allaah and studying it, except tranquility descends and they are covered with Mercy and the angels surround them and Allaah mentions them to those who are close to Him’

This is proof of reading the Ayaat and reflecting upon them, studying Hadeeth and memorizing them, desiring knowledge and (desiring) an understanding of the religion and acting upon it (consequently) is from (one of the reasons) for entering paradise and being saved from the hell-fire. As the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever Allah wills good for He grants them the understanding of the Deen (religion)’

There is a consensus with regard to its authenticity and it clarifies the virtue of knowledge and seeking it, and that is a sign of goodness as we clarified earlier. And the understanding of the Deen is attained through the Book (The Qur’aan) and through the Sunnah (Hadeeth) therefore (attaining the) understanding the Sunnah is a sign that Allah has intended goodness for His slave, there is a lot of evidence to substantiate (this point).

All Praise is for Allah Lord of the worlds

Taken from: sahab.net/home/index.php?Site=News&Show=986

How Sins can Cause you to Enter Paradise – Imam Ibn a Qayyim

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By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Umm Yahya

Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:

‘Indeed a slave commits a sin and enters Paradise through committing it and he performs a good deed and enters the Hellfire through performing it.’

It was asked ‘How is this (possible)?’

Ibn Qayyim -Rahimullaah- answered:

‘A sin is committed and thus does not cease to be before his eyes (causing him to be) fearful of it, concerned about it frightened and weeping due to his regret of doing it. Feeling ashamed due to this action before his Lord The Most High, with his head lowered between his hands, and his heart broken and despondent due to it.

Therefore that sin will be more beneficial to him than numerous acts of obedience could be. As a consequence these previously mentioned matters are the cause for this slave of Allaah’s happiness and success until that sin will be a reason for him to enter Paradise.

A slave of Allaah performs a good deed and he continues to view it as if he has performed a favour for his Lord and is egotistic due to that good deed, and he is conceited, vain and arrogant due to the sin. So he says I did such and such action (boasting) causing to him to inherit the characteristic of pride, haughtiness and adopting an overbearing attitude.

This becomes the reason for his destruction.

Thus if Allaah Ta’ala intends good for the needy slave He trials him with something in order to bring him down and to lower his neck in humiliation and to decrease his importance to himself. However if Allaah intended for him (the slave) anything other than good He (Allaah) would have left him alone and his vanity and pride and this is the deception which necessitates his destruction.’

[Taken from: ‘al-Waabil as-Sayyib min Kalim at-Tayyib’ By Ibn al-Qayyim page 15]

The Tongue must move in the Recitation of the Prayer and in your Supplications – Shaykh Muhammad Bazmool

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The correct way to recite in your prayers (Salah) and in Morning & Evening supplications : By Muhammad bin Umar Bazmool
Translated & Foreword by Umm Yahya

Foreword:

Are you saying your morning and evening Dua’ yet being afflicted by trials? This concise article may shed light on some questions.

Shaykh Muhammad bin Umar Bazmool says speaking about the correct way in which one should recite silently:

‘Once one is aware concerning the conditions of reciting audibly and silently, the way in which some people pray with their lips closed and not moving their tongue until they complete their prayer. They do not move their tongues to recite whilst standing in their prayer. Yet they are meant to be reciting but yet they do not move their tongues in remembrance, nor whilst in Ruku (bowing) or while standing up from it, nor in Sajood (prostration)  or as they come up from Sajood or while they sit in the Tashahood (sitting at the end of the prayer).

So we say that those people who pray like this, in fact their prayer is nullified because they have not recited in their prayer.

This is because the tongue must move in recitation, and according to some of the Scholars (Fuqaha) it is necessary to move the tongue in the silent prayers and you must be able to hear yourself. And this matter is of utmost importance.

Many people say: ‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.  This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

[Taken from: ‘Sharh Sifat Sallat an-Nabi –-sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

Related Link: https://abdurrahman.org/translations/abbas-abu-yahya

The State of the Salaf (Pious Predecessors) in Ramadan – Shaykh Rabia’ ibn Haadee al-Madkhalee

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The State of the Salaf in Ramadan
by Shaykh Rabia’ ibn Haadee al-Madkhalee (hafidhahullaah)
Translated by Umm Yahya 

Question:

A questioner is asking about the state of the Salaf in Ramadan.

Answer:

In answering this question I say, that the state of the noble Messenger –alayhi as-Salat wa Salam- in Ramadan is well known and he used to prepare for this month by fasting more in Shabaan. As is narrated in the Hadeeth of Aeysha –Radhi Allaahu anha-: ‘He –Alayhi as-Salat wa Salam- used to fast all of, or most of Shabaan.’

Then he –Alayhi as-Salat wa Salam- would fast in this noble month of Ramadan and exert himself even more so in the last ten nights of Ramadan.

When the last ten nights entered he would exert himself in worship and tighten his waist wrapper (meaning to exert him self in worship), he would perform Itikaaf and his wives would too and many of his –Alayhi as-Salat wa Salam- Companions would also make Itikaf.

He –Alayhi as-Salat wa Salam- would establish these great actions of fasting perfectly, performing good deeds and showing goodness and sacrifice.

The Messenger –Alayhi as-Salat wa Salam- was extremely generous, he was the most generous of people and when Ramadan came, he –Alayhi as-Salat wa Salam- was more generous than a wind that had been sent and more so if Jibraeel was sent as is narrated in the Hadeeth of Ibn Abbas Radhi Allaahu anhumaa.

The Messenger of Allaah would recite, or present the Qur’aan to Jibraeel once every Ramadan, and in the last year of his noble life he recited the Qur’aan to Jibraeel twice, as is narrated in the Hadeeth of Ayesha and Abu Hurairah Radhi Allaahu anhumaa. This was a sign of his –Alayhi as-Salat wa Salam- eminent passing away.

So the Salaf held a special concern for this great month of paying attention to reciting the Qur’aan, increasing in the remembrance of Allaah, abstaining from sins, as fasting necessitates all these things. Fasting is not merely abstaining from food and drink indeed it is a way of refraining from all that Allaah The Most High The Most Blessed hates in terms of sins etc.

Fasting is also turning in obedience to Allaah –Azza wa Jal- and to have Ikhlaas (sincerity) for Allaah in this action.

May Allaah be pleased with the Salaf. It is said of Malik that he would teach the people and when Ramadan approached he would free up his time for fasting and reciting Qur’aan.

Thus you should give importance to reciting the Qur’aan in this noble month, along with reflecting upon it and pondering about it, and to take heed of the admonition and take heed of that which is rebuked, and comprehend the Halal and Haram and the clear understanding of Allaah’s threats and promises and things of this nature from the noble Qur’aan, with this the soul is purified and hearts are illuminated.

This illustrates to us that the Qur’aan is life, light and a guidance for us as Allaah -Tabaraka wa Ta’ala- has described it as such.

وَكَذَٰلِكَ أَوۡحَيۡنَآ إِلَيۡكَ رُوحٗا مِّنۡ أَمۡرِنَاۚ مَا كُنتَ تَدۡرِي مَا ٱلۡكِتَٰبُ
وَلَا ٱلۡإِيمَٰنُ وَلَٰكِن جَعَلۡنَٰهُ نُورٗا نَّهۡدِي بِهِۦ مَن نَّشَآءُ مِنۡ عِبَادِنَاۚ
وَإِنَّكَ لَتَهۡدِيٓ إِلَىٰ صِرَٰطٖ مُّسۡتَقِيمٖ

<< And thus We have sent to you Ruhan (an Inspiration, and a Mercy) of Our Command. You knew not what is the Book, nor what is Faith? But We have made it (this Qur’aan) a light wherewith We guide whosoever of Our slaves We will. And verily, you are indeed guiding (mankind) to the Straight Path.>> [ash-Shura: 52]

Regarding the way of the Righteous Salaf, you should read about their striving, their patience and their sincerity for Allaah, how they exceeded in their efforts in this noble month and other months. That is to say that we do not only remind ourselves of performing these actions only in the month of Ramadan and then become heedless and forsake our obedience to Allaah in the remaining months, on the contrary we continue to stand in the night with prayer and continue to worship Allaah and turn to Allaah in addition to all the other acts of worship in order to gain closeness to Allaah in Ramadan, we should not be heedless.

Some people turn in obedience to Allaah in this month and once it has passed they fall short, become lazy and forget many acts of worship.

No, there is no doubt that we should have more concern in this month than in the other months, however, we must remember Allaah continuously throughout the year and throughout our lives.

يَٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُواْ ٱذۡكُرُواْ ٱللَّهَ ذِكۡرٗا كَثِيرٗا 

وَسَبِّحُوهُ بُكۡرَةٗ وَأَصِيلًا 

<< O you who believe! Remember Allaah with much remembrance.

And glorify His Praises morning and afternoon [the early morning (Fajr) and ‘Asr prayers]. >> [Ahzab: 41-42]

Therefore, the believer remembers Allaah -Tabaraka wa Ta’ala- continuously, obeys Him, has Taqwa of Him, has Khushoo (humility) of Him and awareness of Him in every hour of his life.

I beseech Allaah to grant us and you the ability to perform the night prayer, fast and all that which is obligatory upon us in this noble month and grant us eagerness and zest regarding its virtues

I also beseech Allaah to grant us the ability to continuously uphold His obedience and turn to Him upon that which pleases Him. Verily our Lord hears the supplication.’

[Taken from: ‘Majmoo’ Kutub wa Rasail wa Fatawa Fadeelatu Shaykh alaama Rabia’ bin Hadi Umayr al-Madkhalee’ 15/337-339]

Courtesy: http://followingthesunnah.wordpress.com/

Increase of Provision through Forgiveness – Compiled & Translated by Umm Yahya

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A) Hasan al Basri -Rahimullaah- mentioned:

‘That a man complained to him concerning drought so it was said seek forgiveness from Allaah, another complained about another matter so it was said seek forgiveness from Allaah, another complained about lack of rain for his land so it was said seek forgiveness from Allaah another complained of no offspring so it was said seek forgiveness from Allaah, then he (Hasan al Basri) recited.

ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُۥ كَانَ غَفَّارٗا ١٠ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا ١١ وَيُمۡدِدۡكُم بِأَمۡوَٰلٖ وَبَنِينَ وَيَجۡعَل
لَّكُمۡ جَنَّٰتٖ وَيَجۡعَل لَّكُمۡ أَنۡهَٰرٗا ١٢

<<Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.
He will send [rain from] the sky upon you in [continuing] showers
And give you increase in wealth and children and provide for you gardens and provide for you rivers. >> [Nuh: 10-12]

[Taken from: ‘Fath al-Bari’ Chapter: the Best Method of Seeking forgiveness]

B) al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) -Rahimullaah- said in his Tafseer about the previous Ayaat:

‘If you repented to Allaah and sought forgiveness from Him and showed obedience to Him your Rizq (provision) would increase and rain would fall from the blessings of the skies, and the blessings of the earth would spring forth, crops would grow for you. You will be given abundant livestock. You will be aided with wealth and offspring; meaning that offspring and wealth would be given to you. And you will be given gardens that have numerous types of fruits and through out there will be rivers that flow in these gardens. This is the way of giving Dawa’ by encouragement.’

[Taken from: ‘Tafseer al-Qur’aan al-Atheem’ 4/p.536]

C) It is narrated from Abi Saeed Al-Khudri that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:

‘Whoever performs Wudu and then says:
‘ Subhanaka Allahuma wabihamdika la ilaha ila anta astaghfiruka wa atooboo ilaika’
(‘Far are You O Allaah from imperfection, and You have all praise, there is none worthy of worship in truth except You, I seek forgiveness from You and I repent to You),
then this reward is written in a parchment and it is stamped with a seal and no falsehood can break it until the day of Judgment.’

[Taken from ‘Silsilah as-Saheehah’ No. 2333 declared Hasan by Shaykh al-Albaani]

Source : http://followingthesunnah.wordpress.com – Brother Abbaas Abu Yahya and Umm Yahya’s blog

Description of Woman Passing the Hands over the Head whilst Performing Wudu – Shaykh al Albaani

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By Shaykh Muhammad Nasir uddeen al-Albaani
Translated by Umm Yahya

 Muhammad Nasir- Deen Al-Albaani (d.1420A.H) -Rahimullaah- was asked:

Questioner:

I hear that some of the people of knowledge say that a woman who has long hair and makes Wudhu and wants to pass her wet hands over her head must begin from the front and pass her hands over her head until she reaches her neck. She then moves her hands back to the front (of her forehead) and it is not obligatory for her to pass her hands over all of her hair, even if her hair reaches the middle of her back. So what is the description of a woman with long hair when making Wudhu with relation to her passing her hands over her hair?

May Allah reward you with good.

Shaykh Al-Albaani answered:

‘The case is as mentioned in the question, we know from some of the people of knowledge, that a woman must begin wiping her head from her forehead to the back where the hairline finishes at the back of the head, and this is regardless of whether it is a man or a woman, she then moves the palms of her hands back to her forehead.

This is what is obligatory upon her, without doing anything extra.

Comments:

‘Amr bin AbdulMuna’im Saleem adds some notes to this answer:

‘As is verified in the hadeeth pertaining to the description of Wudhu of the Messenger of Allaah –sallAllaahu alayhi wa sallam– in Saheeh Bukhari and Muslim. From the hadeeth of Abdullaah Bin Zaid –Radi Allaahu anhu–  ‘…then he –sallAllaahu alayhi wa sallam–   passed his hands over his head from the front of the head to the back with his hands, he began at the forehead and then took them until the beginning of the neck, he then returned his hands to the place that they began from.’

[From: Jamia’ Masail an-Nisa’ p. 35 collected by ‘Amr bin AbdulMuna’im Saleem]

Only Allaah Can Remove Harm – Shaykh AbdurRahman bin Nasr as-Sa’adi

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وَإِن يَمۡسَسۡكَ ٱللَّهُ بِضُرّٖ فَلَا كَاشِفَ لَهُۥٓ إِلَّا هُوَۖ وَإِن يُرِدۡكَ بِخَيۡرٖ فَلَا رَآدَّ لِفَضۡلِهِۦۚ يُصِيبُ بِهِۦ مَن يَشَآءُ مِنۡ عِبَادِهِۦۚ وَهُوَ ٱلۡغَفُورُ ٱلرَّحِيمُ ١٠٧

<<And if Allah should touch you with adversity, there is none who can remove it except Allah; and if He intends for you good, then there is no repeller of His bounty. He causes it to reach whom He wills of His servants. And He is the Forgiving, the Merciful>>
[Yunus: 107]

  by Shaykh  AbdurRahman bin Nasr as-Sa’adi
Translated by Umm Yahya

This is one of the greatest proofs that Allaah alone is worthy of worship, for verily He is the One who grants benefit or harm, the One who provides and the One who prevents.

If any harm such as poverty and sickness etc. befalls you << there is none who can remove it except Allaah >>. This is because if all (those from) the creation gathered together in order to bring forth any type of benefit they would be unable to do so unless Allaah wrote it for them (thus allowing it). Likewise if (those from) the creation of Allaah gathered in order to cause harm to anyone, they would be unable to do so unless Allaah allowed it.

 This is why Allaah says: <<and if He intends for you good, then there is no repeller of His bounty. >> meaning, that it is not possible for any of Allaah’s creation to reject His Good and His Kindness, as Allaah says: << Whatever Allah grants people of His mercy – none can withhold it; and whatever He withholds – none can release it thereafter>> [Fatir: 2]

 << He causes it to reach whom He wills of His servants. >> meaning Allaah selects whomsoever He wills with His Mercy from His creation, verily Allah possesses all Excellence and Greatness.

 <<He is the Most Forgiving>> of all the mistakes of the creation, He grants His slave success through the means of His forgiveness, consequently if a slave sins Allah forgives his sins regardless of whether they are major sins or minor sins. He is Ar-Raheem (the Merciful), thus His Mercy encompasses all that exists, hence it is not possible to exist without His goodness even for the (time of) a blink of an eye.

Therefore a slave of Allaah becomes aware of the clear evidence that illustrates that Allaah exclusively is the One who bestows blessings in addition to clearing afflictions and granting good and removing evils and hardships.

There is none from the creation who possesses an iota of this ability to unless it is by Allaah’s permission. Therefore this knowledge obligates upon us an awareness of the reality that Allaah Alone is the Truth and what others call to other than him is merely falsehood.

[From: Tayseer al-Kareem ar-Rahman fee Tafseer Klam al-Manan 3/224]

Moving the tongue while seeking refuge in Allaah and for other supplications – Shaykh Muhammad Bazmool

by

Many people say:

‘I say my morning and evening supplications regularly and we seek refuge in Allaah yet we still experience afflictions.’

So we say if you recite the morning and evening supplications then it is necessary to move the tongue while reciting them, there is no benefit if you pass your eyes along the lines of the page and to say that this is a silent reading. This is not considered reading or speech in the Arabic tongue. Reading in the Arabic language necessitates movement of the tongue, as is known from the hadeeth which is narrated from the Companions -may Allaah be pleased with them- that they knew when the Messenger -sallAllaahu alayhi wa sallam- was reciting silently due to the movement of his beard. This illustrates that the Messenger -sallAllaahu alayhi wa sallam- whilst reciting silently would move his lips and tongue.

This moving of the tongue is if the person has the capability to move his tongue and that there is nothing to hinder the movement of the tongue.’

The correct way to recite in your prayers (Salah) and in morning and evening supplications – By Muhammad bin Umar Bazmool, Translated & Foreword by Umm Yahya

[Taken from: ‘Sharh Sifat Sallat an-Nabi –sallAllaahu alayhi wa sallam-‘ by Muhammad Bazmool, p.221]

AbdurRahman.Org : Islamic Knowledge – Islam, Sunnah, Salafiyyah
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