4 weeks ago
Showing posts with label dua. Show all posts
Showing posts with label dua. Show all posts
27 January 2012
Correct order of supplications after prayer, and are they to be said out loud or silently?
What is the correct order to say the different supplications after prayer,and are they to be said out loud or silently?
After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?
* supplications from the Sunnah
* phrases of remembrence (ath-kaar)
* recitation of the last three soorahs of the Qur'aan
* recitation of Aayah Al-Kursee
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
What seems to be the proper order for these things is as follows:
1) When the Messenger (sallallaahu 'alayhe wa sallam) finished his prayers, he started with his saying of "Astagh-firullaah" three times. [1]
2) Then he would say "Allaahumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam." [2]
3) Then he would say the other reported supplications, like, "Laa ilaaha ill Allaah wa laa na'budu illaa iyyaah..." [3]
4) Then he would commence making the tasbeehs, saying, "sub-haan Allaah," "al-hamdu lillaah," and "Allaahu akbar," 33 times each. [4]
5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallaahu 'alayhe wa sallam) used to recite after each prayer. [5]
As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allaah knows best. [6]
And as for the question, "Are these things to be said out loud or quietly?" It has been authentically reported from Ibn 'Abbaas (may Allaah be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger's prayer (sallallaahu 'alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer.
Imaam Ash-Shaafi'ee, may Allaah have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi'ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allaah knows best.
FOOTNOTES
[1] Saheeh Muslim #1333 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #300 (1/176)
[2] Saheeh Muslim #1334 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #298 (1/175)
[3] Saheeh Muslim #1342 (3/94 of Sharh An-Nawawee)
[4] Saheeh Al-Bukhaaree #843 (2/397-398 of Fat-hul-Baaree) and Saheeh Muslim #1346 (3/95 of Sharh An-Nawawee)
[5] This is based on the hadeeth: "Whoever reads Aayah Al-Kursee after each obligatory prayer, nothing will prevent him from going to Paradise except that he must die." It was collected by An-Nasaa'ee in As-Sunan Al-Kubraa #9848 (9/44 of the 1421 Mu'as-sasatur-Risaalah printing), on the authority of Aboo Umaamah. Al-Albaanee gathered and discussed its numerous chains, declaring the hadeeth to be authentic in Silsilatul-Ahaadeethis-Saheehah #972.
[6] Imaam Ahmad collected a narration mentioning that 'Uqbah ibn 'Aamir (may Allaah be pleased with him) was ordered by the Prophet (sallallaahu 'alayhe wa sallam) to recite the mu'awwithaat (the last three soorahs of the Qur'aan: Ikhlaas, Falaq, and Naas) after each prayer. It is #17417 in the Musnad (28/633 of Ar-Risaalah), and Al-Albaanee declared it to be authentic in his checking of Shaykh Al-Islaam's Al-Kalim At-Tayyib (p.114).
[7] Saheeh Al-Bukhaaree #841 (2/395-396 of Fat-hul-Baaree)
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB032, dated 1423/7/25.
Source: http://bakkah.net/interactive/q&a/aamb032.htm
After the prayer, what is the proper order to do the following things, and are they to be done out loud or silently?
* supplications from the Sunnah
* phrases of remembrence (ath-kaar)
* recitation of the last three soorahs of the Qur'aan
* recitation of Aayah Al-Kursee
ANSWER by Shaykh Muhammad 'Umar Baazmool, instructor at Umm Al-Quraa University in Makkah
What seems to be the proper order for these things is as follows:
1) When the Messenger (sallallaahu 'alayhe wa sallam) finished his prayers, he started with his saying of "Astagh-firullaah" three times. [1]
2) Then he would say "Allaahumma antas-Salaamu wa minkas-Salaam, tabaarakta yaa thal-jalaali wal-ikraam." [2]
3) Then he would say the other reported supplications, like, "Laa ilaaha ill Allaah wa laa na'budu illaa iyyaah..." [3]
4) Then he would commence making the tasbeehs, saying, "sub-haan Allaah," "al-hamdu lillaah," and "Allaahu akbar," 33 times each. [4]
5) Then he would recite Aayah Al-Kursee, as it is what has been reported that he (sallallaahu 'alayhe wa sallam) used to recite after each prayer. [5]
As for the recitation of Soorah Al-Ikhlaas, Soorah Al-Falaq, and Soorah An-Naas, then they are to be recited in the morning and in the evening only. It has not been authentically narrated, to the best of my knowledge, that they were recited after each prayer, and Allaah knows best. [6]
And as for the question, "Are these things to be said out loud or quietly?" It has been authentically reported from Ibn 'Abbaas (may Allaah be pleased with him), as Al-Bukhaaree reported [7], that he said they used to know when the Messenger's prayer (sallallaahu 'alayhe wa sallam) was over due to the voices of the Companions making takbeer, meaning the supplications after the prayer.
Imaam Ash-Shaafi'ee, may Allaah have Mercy on him, said that this raising of their voices with takbeer after the prayer was only done sometimes, not always, and it was done to teach the people. Imaam Ash-Shaafi'ee had warned that it is not for the Muslims to raise their voices with these phrases of thikr and supplications, unless there is a need to teach them to the people. If the people are not in need of learning them, then the norm is that a person does not raise his voice, rather he says these things in a silent way so that he himself hears them, and Allaah knows best.
FOOTNOTES
[1] Saheeh Muslim #1333 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #300 (1/176)
[2] Saheeh Muslim #1334 (3/92 of Sharh An-Nawawee) and Saheeh Sunan At-Tirmithee #298 (1/175)
[3] Saheeh Muslim #1342 (3/94 of Sharh An-Nawawee)
[4] Saheeh Al-Bukhaaree #843 (2/397-398 of Fat-hul-Baaree) and Saheeh Muslim #1346 (3/95 of Sharh An-Nawawee)
[5] This is based on the hadeeth: "Whoever reads Aayah Al-Kursee after each obligatory prayer, nothing will prevent him from going to Paradise except that he must die." It was collected by An-Nasaa'ee in As-Sunan Al-Kubraa #9848 (9/44 of the 1421 Mu'as-sasatur-Risaalah printing), on the authority of Aboo Umaamah. Al-Albaanee gathered and discussed its numerous chains, declaring the hadeeth to be authentic in Silsilatul-Ahaadeethis-Saheehah #972.
[6] Imaam Ahmad collected a narration mentioning that 'Uqbah ibn 'Aamir (may Allaah be pleased with him) was ordered by the Prophet (sallallaahu 'alayhe wa sallam) to recite the mu'awwithaat (the last three soorahs of the Qur'aan: Ikhlaas, Falaq, and Naas) after each prayer. It is #17417 in the Musnad (28/633 of Ar-Risaalah), and Al-Albaanee declared it to be authentic in his checking of Shaykh Al-Islaam's Al-Kalim At-Tayyib (p.114).
[7] Saheeh Al-Bukhaaree #841 (2/395-396 of Fat-hul-Baaree)
SOURCE
This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB032, dated 1423/7/25.
Source: http://bakkah.net/interactive/q&a/aamb032.htm
24 October 2011
23 May 2011
The Weakness of the Ahaadeeth Mentioning Wiping the Face with the Hands After Du`aa' (Supplication)
From Irwaa' al-Ghaleel (2/178-182) by Shaykh al-Albaani
1) "The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa', he would not put them down until he had wiped his face with them."
Da`eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: ...
Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him."
However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:
Ibn Ma`een said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak."
1) "The Prophet (sallallaahu `alaihi wa sallam), when he raised his hands in du`aa', he would not put them down until he had wiped his face with them."
Da`eef (Weak). Transmitted by Tirmidhi (2/244) & Ibn `Asaakir (7/12/2) via: Hammaad ibn `Isa al-Juhani from Hanzalah ibn Abi Sufyaan al-Jamhi from Saalim ibn `Abdullaah from his father from `Umar ibn al-Khattaab, who said: ...
Tirmidhi said after it, "This is a saheeh ghareeb hadeeth. We only know it as a hadeeth of Hammaad ibn `Esa, for he is alone in reporting it; he has few ahaadeeth, but the people have reported from him."
However, this reporter is weak, as in Taqreeb of Ibn Hajr, who says about him in Tahdheeb:
Ibn Ma`een said, "A good shaikh"1Abu Haatim said, "Weak in Hadeeth"; Abu Daawood said, "Weak, he reports munkar ahaadeeth"; Haakim and Naqqaash said, "He reports fabricated ahaadeeth from Ibn Juraij and Ja`far as-Saadiq." He is declared to be weak by Daaraqutni. Ibn Hibbaan said, "He reports things which are the wrong way round on the authority of Ibn Juraij and `Abdul `Azeez ibn `Umar ibn `Abdul `Azeez, such that it seems to those whose field this is that it is deliberate; it is not permissible to use him as proof." Ibn Maakoolaa said, "They declare his ahaadeeth to be weak."
20 May 2011
Ruling on wiping the face and body with the hands after making du’aa and kissing the eyes...
Those who say that the face should be wiped quoted some ahaadeeth as evidence, but upon further examination they are not saheeh, and do not support one another.
As for the views of the scholars who say that it is not allowed to wipe the face, they include the following:
1 – Imam Ahmad ibn Hanbal said: It is not known that anyone used to wipe his face after making du’aa’ except al-Hasan.
Al-‘Ilal al-Mutanaahiyah, 2/840, 841
2 – Shaykh al-Islam Ibn Taymiyah said: With regard to the Prophet (peace and blessings of Allaah be upon him) raising his hands when saying du’aa’, there are many saheeh ahaadeeth concerning this, but as for his wiping his face with his hands, there are only one or two hadeeths concerning that, and they cannot be taken as evidence.
15 May 2011
For Those Undergoing Difficulties
Regarding His salAllaahu ‘alayhi wasallaam Guidance in Treating Afflictions
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.They are those on whom are the Salawât (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. (Al-Baqarah 2:155-157)
Then he (i.e. Ibn Al-Qayyim) mentioned the Hadeeth of Al-Istirja‘ (1) and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He willed, He could have made the calamity greater than it was.
Another part of it is His extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.
Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed, it increases it.
And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and istirja’ is greater than it.
And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.
Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.
Another part of it is that he should soothe his heart by seeking recompense for it from Allah.
And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts (Allah’s Qadar), Allah will be pleased with him and whoever is angry at it, Allah will be Angry with him.
Also a part of the treasure is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of one who is resigned, that is not praiseworthy and it is not rewarded.
And another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.
Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).
And a part of it is the knowledge that the One Who puts him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.
Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of heart.
Still another part of it is the knowledge that the bitterness of this life is the sweetness f the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed:
“Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” (2)
And in this matter, the minds of mankind are at fault and the reality of men is made clear (i.e. that they prefer the temporary pleasures of this world to the everlasting pleasures of the Hereafter).
Footnotes:
(1) Al-Istirja’: Saying the words: “Inna Lillahi Wa Inna Ilayhi Raji’oon” (Verily, we are for Allah and to Him we shall return). This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah radiAllaahu ‘anha
(2) Narrated Muslim, At-Tirmidhi, Ahmad and Ad-Darimi, on the authority of Anas Ibn Malik radiAllahu ‘anhu
* Transcribed from: Provisions for the Hereafter (Mukhtasar Zad Al-Ma’ad) – Ibn Qayyim Al Jawziyyah | Summarized by: Muhammad Ibn Abdul Wahhab At-Tamimi
And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As-Sâbirin (the patient ones, etc.). Who, when afflicted with calamity, say: “Truly! To Allâh we belong and truly, to Him we shall return.They are those on whom are the Salawât (i.e. blessings, etc.) (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided-ones. (Al-Baqarah 2:155-157)
Then he (i.e. Ibn Al-Qayyim) mentioned the Hadeeth of Al-Istirja‘ (1) and then he said: This expression is one of the most effective and most beneficial treatments for one who is afflicted by calamities, because it contains two fundamental principles, which if they are realized, the slave will be consoled thereby from his calamity.
The first of them is that the slave and his wealth belong to Allah and He has given it to him as a loan.
The second of them is that the return is to Allah and it is inevitable that he will leave the life of this world behind; so if this is his beginning and his end, then his thinking about them is one of the greatest treatments for this illness and a part of his treatment is that he knows that what was ordained to afflict him cannot miss him and what was ordained to miss him cannot afflict him.
And a part of it is that his Lord has set aside for him the like of that which he missed or better and He has stored up for him that which is many times better than the calamity and that if He willed, He could have made the calamity greater than it was.
Another part of it is His extinguishing the fire of his misfortune by the coolness of comfort and consolation, so he should look to his right and to his left (i.e. at the world around him) and he should know that the pleasures of this life are an illusion, though they may cause him to laugh a little, they will cause him to weep much.
Also a part of it is the knowledge that discontent does not alleviate the misfortune; indeed, it increases it.
And another part of it is the knowledge that losing the reward which Allah has guaranteed for patience and istirja’ is greater than it.
And another part of the treatment is the knowledge that discontent causes his enemy to take pleasure and grieves his friend and makes his Lord Angry.
Still another part of it is the knowledge that the pleasure which follows patient perseverance and the expectation of Allah’s Reward is many times greater than that which he would have experienced from the thing which he lost, if it had remained with him.
Another part of it is that he should soothe his heart by seeking recompense for it from Allah.
And a part of it is the knowledge that his reaction to the calamity will determine what happens to him, for whoever accepts (Allah’s Qadar), Allah will be pleased with him and whoever is angry at it, Allah will be Angry with him.
Also a part of the treasure is the knowledge that even if he was patient sometime after the calamity struck, that being the patience of one who is resigned, that is not praiseworthy and it is not rewarded.
And another part of it is the knowledge that one of the most effective medicines is the success granted by Allah in attaining that which He loves and which is pleasing to Him and that it is the essence of love.
Another part of it is for him to compare between the greater and the lesser of the two pleasures: between the pleasure which he enjoys due to (his acceptance of) the calamity which befell him and the pleasure which he enjoys due to the reward of Allah (which he receives due to his acceptance and patient perseverance).
And a part of it is the knowledge that the One Who puts him to trial is the Best of judges and the Most Merciful of those who show mercy and that He has not subjected him to misfortune in order to destroy him, but in order to test him and to hear entreaties and see him prostrating at His door.
Another part of it is the knowledge that misfortunes are a means of preventing sickness which will cause his destruction, such as pride, arrogance, and hardness of heart.
Still another part of it is the knowledge that the bitterness of this life is the sweetness f the afterlife and vice versa. And if this is not apparent to you, examine the words of the truthful one, whose words are believed:
“Paradise is surrounded by hardships and the Hell-Fire is surrounded by temptations.” (2)
And in this matter, the minds of mankind are at fault and the reality of men is made clear (i.e. that they prefer the temporary pleasures of this world to the everlasting pleasures of the Hereafter).
Footnotes:
(1) Al-Istirja’: Saying the words: “Inna Lillahi Wa Inna Ilayhi Raji’oon” (Verily, we are for Allah and to Him we shall return). This Hadeeth was narrated by Muslim and Ahmad, on the authority of Umm Salamah radiAllaahu ‘anha
(2) Narrated Muslim, At-Tirmidhi, Ahmad and Ad-Darimi, on the authority of Anas Ibn Malik radiAllahu ‘anhu
* Transcribed from: Provisions for the Hereafter (Mukhtasar Zad Al-Ma’ad) – Ibn Qayyim Al Jawziyyah | Summarized by: Muhammad Ibn Abdul Wahhab At-Tamimi
08 March 2011
The ruling on asking another person to supplicate Allah for their sake
Q: Sister Aum Al-Bara' from Abha, asks: What is the ruling on asking a person to supplicate Allah for them? One may ask another person to supplicate Allah for their sake during their travel or may ask them not to forget them during their supplications. Is it a kind of supplication to anyone other than Allah? Guide us to the right behavior in this regard. May Allah reward you with best.
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one's sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: "A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah's forgiveness for his sake." It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): "Do not forget us in your supplication!"
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one's sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
Source : alifta.net
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one's sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: "A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah's forgiveness for his sake." It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): "Do not forget us in your supplication!"
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one's sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
Source : alifta.net
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