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Hudhayfah (may Allah be pleased with him) said:

“Whenever the matter became serious the Prophet (peace and blessings be upon him) would pray.”

Collected by Abu Dawud (1319) and others. Graded as being Hasan by Shaykh Al-Albani (May Allah have mercy on him)

Benefits for this topic:

1. Muhammad Abdur Rauf Al-Manawee (may Allah have mercy on him) commented on this hadeeth. He wrote the words” Whenever the matter became serious” means- If the Prophet was attacked by surprise, on the verge of being subdued or an important matter aroused which caused him to worry or feel sad.

“He (peace and blessings be upon him) would pray.” Means- He’d pray because prayer helps against the removal of all heavy blows, disasters and misfortunes. Through prayer one is seeking the assistance of the Creator who allowed it to happen. Prayer is a means to draw nearer to Allah and whoever resorts to prayer to his lord will be protected and averted from all evil. [ Faydul Qadir # 6641]

2.Al-Mulla Ali Qari 1014H (may Allah have mercy on him) said: “The meaning for this Hadeeth is derived from the verse “Seek help in patience and prayer” Al-Baqarah 45. [ Sharh Musnad Abu Haneefah page 342 printed by Darul Kutubul Ilmeeyah Beriut Lebanon.]

3.Shaykh Muhammad ibn Salih Al-Uthaymeen (may Allah rest him in Firdous) commented on this issue in his Tafseer for Surahtul Baqarah. He wrote: “The excellence of prayer is that it’s one of the things a person can seek assistance in for all matters and worldly affairs. Allah mentioned prayer and we believe with certainty that this speech is the truth. It’s been reported that the Prophet (peace and blessings be upon him) would pray whenever the matter became serious. Also this is supported by the Prophet’s action during the Battle of Badr. He prayed in the shade and appealed to his Lord for help.[ Tafseerul Quran Al-Kareem Al-Fateehah-Baqarah vol 1 page 163-164]

Translated by Abu Aaliyah Abdullah ibn Dwight Battle

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Hadhrat Abu Hurairah (Radhiyallaho anho) narrates that once the Prophet (Sallallaho alaihe wasallam) asked his companions, ‘Do you believe that dirt can remain on a person bathing five times a day in a brook running in front of his door?’ ‘No’, replied the companions, ‘No dirt can remain on his body.’ The Prophet (Sallallaho alaihe wasallam) remarked: ‘So, exactly similar is the effect of salaat offered five times a day. With the Grace of Allah. it washes away all the sins’.” (Bukhari, Muslim, Tirmidzi, Nasa’i, Ibn Majah)

 

Hadhrat Jaabir (Radhiyallaho anho) narrates that he heard the Prophet (Sallallaho alaihe wasallam) saying: “The likeness of five times daily salaat is as the likeness of a deep brook running in front of the door of a person who bathes therein five times a day.” (Muslim)



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`Aishah (May Allah be pleased with her) reported: While the Prophet (PBUH) was reclining against me (during his last illness) I heard him saying: “Allahumma-ghfir li, warhamni, wa alhiqni bir Rafiqil-A`la (O Allah, forgive me, bestow Your Mercy on me and let me join with the exalted companions.”
[Al-Bukhari and Muslim].

Commentary: Most of the `Ulama’ believe that Allah is the Sublime Companion (Ar-Rafiq Al-A`la). Ar-Rafiq (the Companion) is one of the Divine Names. Some take it to mean the supreme communion of angels, Prophets, martyrs and the righteous. Prophet Yusuf (Joseph) had prayed to Allah, “… And join me with the righteous.” (12:101).

At the hour of death, man should cut off his link with the world and unite it with the Hereafter. By seeking Divine forgiveness, the Prophet (PBUH) aimed at moral elevation and abundance of goodness. Otherwise, he was protected by Allah and immune against sinning.

`Aishah (May Allah be pleased with her) reported: I saw the Messenger of Allah (PBUH) when he was at the point of death. He had a drinking bowl with water in it. He would dip his hand into the bowl, and wipe his face. Then he would supplicate, “O Allah! Help me over pangs and agony of death.”
[At-Tirmidhi].

Commentary: This Hadith, too, affirms the Prophet’s creatural aspect, that is to say, like other humans he was also overwhelmed by the intensity of illness and felt its agony. In his last days, he suffered from intense fever. In order to decrease the high temperature, he repeatedly wet his right hand with water and passed it over his face. Like all mortals, he too, experienced the agony of the last moments and prayed to Allah for its alleviation and sought His Help. Sheikh Al-Albani considers the authenticity of this Hadith as deficient. However, the Prophet (PBUH) is authentically reported to have lost consciousness during severe illness. Both the Ahadith of this chapter reveal that man should seek help from Allah at the hour of his departure from this world.

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Du’aa of Istikhaarah

Jabir bin Abdullaah –RadhiAllaahu anhu- said the Messenger of Allaah -sallAllaahu alayhi wa sallam- used to teach us al-Istikharah (a prayer said for seeking blessings in carrying out a decision) for all matters, just like he used to teach us a chapter from the Qur’aan, he would say: If any of you intends to undertake a matter then he should pray two Rakah other than an obligatory prayer then he should say the Du’aa of Istikhaarah.

Ibn al-Qayyim -Rahimullaah- said:
‘So the purpose of al-Istikharah is to rely upon Allaah and entrustment to Him and the capability to fulfill the action with Allaah’s Capability, His knowledge. And that Allaah chooses good for His slave, and this is from those things which necessitate being pleased with Allaah as the Lord. As a person will not taste the flavour of Eemaan if he does not have these things (reliance, entrustment etc), and if he is pleased with destiny after al-Istikharah then that is a sign of happiness.’
[Taken from ‘Za’ad al-Ma’aad’ by Ibn al-Qayyim 2/443-445]

Shaykh Muhammad bin Umar Bazmool said:
‘That al-Istikharah is not done when a person is uncertain about the matter at hand; because the Prophet -sallAllaahu alayhi wa sallam- said: ‘If any of you intends to undertake a matter’ and that the whole of the Dua’ indicates to this point.
So if a Muslim is uncertain about a matter, and he intends to pray al-Istikharah , then he should make a choice between the two matters and then pray al-Istikharah , and then after al-Istikharah he executes that matter, and if it was good then Allaah will make it easy for him and bless him in that, and if it was not good for him, then Allaah turns it away from him and makes easy for him that in which there is good by the permission of Allaah -Subhanahu wa Ta’ala.
[Taken from: ‘Buggeeyat al-Mutattawa’ fee salat at-tattawa’ p.105]

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Hudhaifah and Abu Dharr (May Allah be pleased with him) reported: Whenever the Messenger of Allah (PBUH) went to bed, he would supplicate:
“Bismika-Allahumma amut wa ahya (With Your Name, O Allah, I die and return to life)”; and when he woke up, he would supplicate thus: “Al-hamdu lillahilladhi ahyana ba`da ma amatana, wa ilaihin-nushur (All praise belongs to Allah Who has restored us back to life after causing us to die; and to Him shall we return).”
[Al-Bukhari].

Commentary: The greatest benefit of such Du`a is that one always remembers Allah and keeps Him all the time in mind.

Riyad-us-Saliheen, Chapter 246, Number 1446

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Dua Upon Going Out of the Home

The Messenger of Allah said: Whoever says – upon going out of his home:

Bismillãh, tawakkaltu `alã ‘allãh, lã hawla wa lã quwwata ‘illã bil-lãhi ta`ãla,

[I put my trust in Allah, there is neither might nor strength, except by Allah, the Most High]

It is said to him:

“You have been sufficed, protected, and guided, and the shaytan would move aside from him, then say to another shaytan: What access do you have to a man that has been guided, sufficed, and protected?”

Reporters

Reported by Abu dawood, An-Nisã’ee , and At-Tirmithi and he said it was comely-sound. Al-Albãni said it is as At-Tirmithi said; rather, he said, it is sound, and he said that Ibn Hibbãn also reported it in his Saheeh. Al-Albãni included this hadeeth in The Authentic of Good Sayings as #44.

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[Source : A Gift For The Intellect In Explanation  Of The  Three Fundamental Principles  Of Islaam
By Sheikh Ubaid Al-Jaabiree (Hafizahullah) ]

The evidence for seeking deliverance (istighaathah) and rescue is the saying of Allaah, the Most High:
“When you  sought aid and deliverance of your Lord and he responded to you.” [Al-Anfaal 8:9]

“The evidence for seeking deliverance (istighaathah) and rescue” – Al-istighaathah is to seek deliverance and rescue; it is a du’aa  that is made at times of severe distress. The difference between  istighaathah  and  du’aa  is that  du’aa  is unrestricted to a particular situation, as it can be made at times of difficulty and ease, whereas istighaathah is made only at times of distress.

“is  the saying of Allaah, the Most High: “When you sought aid and deliverance of your Lord and he responded to you.”” – This is one of the verses where Allaah informs us about the people of Badr; He mentions that from His favours upon them is that He responded to them when they sought rescue and deliverance at the time when the Messenger of Allaah (Peace be upon him) sought the rescue and deliverance of Allaah. Allaah answered his supplication and sent angels to assist him. He made him victorious over the polytheists even though the believers were few in number and had inadequate weaponry, and the polytheists were great in number and were adequately equipped.  It is permissible to seek  istighaathah  from the creation and the rules pertaining to isti’aanah also apply here.

Understanding Istighaathah and its Conditions in Relation to Mankind:

[Source: spubs.com – taken from salafitalk.net]

Its Meaning: It  is to seek support, aid, in a time of distress, hardship, and it is connected to Ruboobiyyah, and it is worship.

Its Conditions: That the one from whom Istigaathah is sought is:
a) Hayy (living)
b) Haadir (present in the same location)
c) Samee’ (hearing)
d) Qaadir (able)
These conditions relate to mankind.

And as for Allaah He is Ever-living, and is present in the sense that nothing escapes his knowledge, will, hearing, sight, and command (while He is above the Throne, above the seven heavens), and he is all-hearing, and he is all-powerful and able, and to him belongs Ruboobiyyah. Thus, Istigaathah and providing aid and relief and support belongs to Him alone.

As for humans, then they do not possess these qualities absolutely, at all times, in all situations, thus, they die, they are not present, they do not have power or ability over many things (outside of their control), and they cannot hear those in distress because their hearing is limited. Thus, the combination of these conditions are required for Istigaathah through mankind, so that it does not enter into the Major Shirk.

Its Rulings:

When any of the four conditions are not present it is Major Shirk.

Examples:

Seeking Istigaathah from a dead person.

Seeking Istigaathah from a person who is remote, distant from you, even though he is alive, hears and is able (in what you seek from him).

Seeking Istigaathah from a person who cannot hear you (like one who is dead, or far away in a different place), even though he is able (in what you seek from him).

Seeking Istigaathah from a person who is not able in that which you are seeking istigaathah (like asking someone to remove your illness or pain or calamity, or to calm the violent ocean, and so on, from those things that mankind have no control over, but only Allaah has control over), even if he is living, present and hears you.

Thus, the scholars have specified conditions for making Istigaathah from other than Allaah, for it not to be considered Shirk, and they are that the one being sought for aid, is living, present, hearing, able.

Further Clarifications: You fall into a lake, and you are holding onto some debris, near the shore. So you firstly seek aid from Allaah, seeking Istighaathah through him, depending upon him, then you shout hoping that someone might hear you. This is not major Shirk. Because you are shouting to bring the attention of one who is alive, present in that area, can hear, and is able to pull you out by any of a number of methods. So your call is to the creation in that which they can actually help you, should any one of them be present in that area. However, you acknowledge that it is Allaah who is actually helping you, should help arrive, and that  He is called upon first, and heart depends upon Him, and that by shouting to bring the attention of someone is from the ways and means that are permitted legislatively in the likes of this situation, in order to receive His support and aid. Apply this to all other similar situations.

You fall into a lake, and you are holding onto some debris, near the shore. So you shout, “O Abdul-Qadir al-Jeelaanee”. This is Major Shirk. Or you shout, “O Fulaan”, for a friend who is alive, hearing, able, that you know is certainly not in that area but miles away, or hundreds of miles away, at home, and cannot hear you or help you, but you call upon him in expectation of a response. This is Major Shirk.

So the issue revolves around the presence of these conditions and their absence.

Source: Adapted from Sharh Thalaathat Usool of Shaykh Saalih Aal ash-Shaykh, with some additional points and explanations added.

May Allaah establish our hearts upon Tawheed and make us remain upon that in every instance of our lives. Ameen.

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Hudhayfah (may Allah be pleased with him) narrated that,” Whenever the the Prophet (peace and blessings be upon him) read a verse about Allah’s punishment , he would seek refuge in Allah. And whenever He read a verse mentioning Allah’s mercy , he would ask Allah for His mercy. Hudhayfah said, “ Whenever the Prophet (peace and blessings be upon him) bowed he would say, “ Subhana Rabbil Atheem.” and when He prostrated He’d say ,” Subhana Rabbil ‘Ala.”.

Collected by Ahmed 6/ 24 , Abu Dawud 873, and others. Graded as being Hasan by Al-Albani

Benefits for this topic:

Shaykh Abdul Azeez bin Baz (may Allah have mercy on him) said:

It’s Sunnah for every muslim who reads the Quran during prayer or elsewhere to ask Allah for His bounty at the verses of mercy. And when the Muslim reads a verse mentioning Allah’s punishment, he seeks refuge from the Hell-fire. Furthermore when a Muslim reads an ayah that deems Allah above something he declares it. He declares it by saying, “ Subhanahu wa Ta’ala.

It’s recommended for every Muslim who reads : Is not Allah the Best of judges? [At-tin 8] to say ,” Indeed! : I believe that to be true.” Moreover when he reads, “ Is not He (Allah Who does that), Able to give life to the dead? (Yes! He is Able to do all things).[ Al-Qiyamah 40], he says, “ Indeed!: I bear witness to this.” The servant should say, “ I believe in Allah.” when he reads ,” Then in what statement after this (the Qur’an) will they believe? [ Al-Mursaalat 50].

After the slave recites the verse, “ Then which of the Blessings of your Lord will you both (jinns and men) deny? [ Ar-Rahman 13] He says, “ We don’t deny any verses from our Lord. And after reading ,” Glorify the Name of your Lord, the Most High,”[Al-A’la 1], he says,” Subhana Rabbil ‘Ala”

All of these acts are recommended for the Imam, followers , and individual reciting the Quran. These words are dua, and dua is wanted from the Muslim. This resembles the saying, “ Ameen” after Fatihah: and Ameen should be said in prayer and elsewhere after Fatiha.[ Majmu’ Fataawa Bin Baz vol 26 page 62-63

Translated and compiled by Abu Aaliyah abdullah ibn Dwight Battle

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Translated by Yahya Adel Ibrahîm

[ This hadith was transmitted by Sahih Muslim]

http://www.islaam.net/

Ibn ‘Abbâs reports that he once stayed the night as a guest of Maymûna, who was his aunt, and the Prophet, may Allâh bless him and grant him peace. They slept on their blanket lengthways, and he slept at the end, crossways. After they had all slept for a while, the Prophet rose in the middle of the night to pray the tahajjud prayer, and Ibn ‘Abbas joined him.

They both did wudû’, and he prayed eleven rak’ats with the Prophet. Then they both went back to sleep again until dawn. Bilâl called the adhân and the Prophet did another two short rak’ats, before going into the mosque to lead the Dawn Prayer.

Ibn ‘Abbâs said that one of the du’âs that the Prophet made during this night was:

“O Allâh, place light in my heart, light in my tongue, light in my hearing, light in my sight, light behind me, light in front of me, light on my right, light on my left, light above me and light below me; place light in my sinew, in my flesh, in my blood, in my hair and in my skin; place light in my soul and make light abundant for me; make me light and grant me light.”

( وَعَنْ ابْنِ عَبَّاسٍ { أَنَّ النَّبِيَّ صلى الله عليه وسلم صَلَّى فَجَعَلَ يَقُولُ فِي صَلَاتِهِ أَوْ فِي سُجُودِهِ : اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا , وَفِي سَمْعِي نُورًا , وَفِي بَصَرِي نُورًا , وَعَنْ يَمِينِي نُورًا , وَعَنْ شِمَالِي نُورًا , وَأَمَامِي نُورًا , وَخَلْفِي نُورًا , وَفَوْقِي نُورًا , وَتَحْتِي نُورًا , وَاجْعَلْ لِي نُورًا أَوْ قَالَ : وَاجْعَلْنِي نُورًا } . مُخْتَصَرٌ مِنْ مُسْلِمٍ )

This hadith was transmitted by Muslim and others.

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Allah, the Exalted, says:

“And those who came after them say: `Our Rubb! Forgive us and our brethren who have preceded us in Faith.”’ (59:10)

“And ask forgiveness for your sin, and also for (the sin of) believing men and believing women”. (47:19)

“Our Rubb! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.” (14: 41)

1494. Abud-Darda’ (May Allah be pleased with him) reported: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “Whenever a Muslim supplicates for his (Muslim) brother in his absence, the angels say: `May the same be for you too’.”
[Muslim].

Commentary: This Hadith makes it evident that one who prays for someone in his absence also stands to benefit from it because the angel appointed for the task of praying for those who pray for others will pray for him, saying, “O Allah! Grant him also the same which he has asked for others.”

1495. Abud-Darda’ (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The supplication of a Muslim for his (Muslim) brother in his absence will certainly be answered. Everytime he makes a supplication for good for his brother, the angel appointed for this particular task says: `A meen! May it be for you, too’.”
[Muslim].

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