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Wednesday, March 21, 2012

Are there any du’aa’s specifically for protecting a new house?

I bought a new house, praise be to Allaah. Are there any du’aa’s specifically for protecting a new house?
Is there any basis in Islam for what some brothers suggest about reading Soorat al-Baqarah or playing tapes of the Holy Qur’aan?.

Praise be to Allaah.
We ask Allaah to bless this new house for you and to make it a haven of righteousness, goodness and blessing.

I will tell you what it is prescribed for you to do and say:

Firstly:

Be grateful for the blessing of Allaah, for gratitude is one of the noblest of attitudes.

Ibn al-Qayyim said in Madaarij al-Saalikeen (2/242):

Faith is of two halves: half is gratitude and half is patience. End quote.

If a person is grateful to his Lord, He will preserve His blessing to him and complete it, and increase it and others.

Allaah says (interpretation of the meaning):

“And (remember) when your Lord proclaimed: If you give thanks (by accepting Faith and worshipping none but Allaah), I will give you more (of My Blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe”

[Ibraaheem 14:7]

Secondly:

Make food and invite people to come and eat, for that is a way of showing gratitude to Allaah.

It says in al-Mawsoo’ah al-Fiqhiyyah (8/206):

Holding a feast after acquiring property is mustahabb, like all kinds of feasts that are given on happy occasions or so as to ward off evil. It is called wakeerah. It is not as important as the wedding feast, and some of the Shaafa’is narrated two opinions as to whether it is obligatory, because after mentioning feasts, al-Shaafa’i said: that includes the wakeerah … and I do not grant a concession allowing one to neglect it. End quote.

Thirdly:

Ibn al-Qayyim (may Allaah have mercy on him) said in al-Waabil al-Sayyib (155-156):

Allaah, may He be glorified and exalted, said in the story of the two men (interpretation of the meaning):

“It was better for you to say, when you entered your garden: ‘That which Allaah wills (will come to pass)! There is no power but with Allaah!’ If you see me less than you in wealth, and children”

[al-Kahf 18:39]

The one who enters his garden or house or sees something that he likes in his wealth or his family should hasten to say these words, and if he does, no harm will befall the thing that he admired.

It was narrated that Anas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When Allaah blesses a person in his family, wealth or children and he says ‘Ma sha’ Allaah la quwwata illa Billaah (that which Allaah wills (will come to pass)! There is no power but with Allaah), he will not see any harm come to them before death.”

Narrated by al-Tabaraani in al-Awsat (6/126); classed as saheeh by Ibn al-Qayyim in Shifa’ al-‘Aleel (1/182); classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah (2012).

And it was narrated that when the Prophet (peace and blessings of Allaah be upon him) saw something that he liked, he would say: “Al-hamdu Lillaah illadhi bi ni’matihi tatimmu’l-saalihaat (Praise be to Allaah by Whose grace good deeds are completed).”

Narrated by Ibn Maajah (3803). Al-Nawawi said: Its isnaad is jayyid. Al-Adhkaar (399). End quote.

Fourthly:

It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that he heard the Prophet (peace and blessings of Allaah be upon him) say: “When a man enters his house, and mentions Allaah, may He be glorified and exalted, when he enters and when he eats, the shaytaan says: ‘You have no place to stay and no dinner.’ But if he enters and does not mention Allaah when he enters, the shaytaan says, ‘You have found a place to stay.’ And if he does not mention Allaah when he eats, he says: ‘You have found a place to stay and dinner.’”

Narrated by Muslim (2018).

This dhikr is not only for a new house, rather it includes all houses and all times of entering. So start your life in your new house with remembrance of Allaah, may He be glorified.

Among the ways in which you may seek protection for your new house from the evil eye and destructive envy is to say: “U’eedhuka bi kalimaat-Allaah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge for you in the perfect words of Allaah from every devil and poisonous reptile, and from every envious evil eye).”

Narrated by al-Bukhaari (3371).

Fifthly:

The Sunnah encourages reading Soorat al-Baqarah, especially in one’s home.

It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not make your houses into graves, for the Shaytaan flees from a house in which Soorat al-Baqarah is recited.”

Narrated by Muslim (780).

Shaykh Ibn Baaz (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (24/413):

It seems – and Allaah knows best – that by means of the reading of all of Soorat al-Baqarah, either on the radio or by the owner of the house, that which was mentioned by the Prophet (peace and blessings of Allaah be upon him) may be achieved, namely shaytaan fleeing from that house. End quote.

However, we did not find any specific dhikr or du’aa’ to be said when entering a new house.

And Allaah knows best.

Du’aa’ for protection against vermin

Is their a Dua that you can read to rid your house of pests and vermin, such as mice, rats etc ??.

Praise be to Allaah.
Protecting one’s house against vermin should be done first of all by taking appropriate measures, such as using powders that kill them or repel them, and closing some windows firmly, and keeping away everything that could attract them to the house, and other things that people do to protect their homes.

Islam is not based on miracles and extraordinary feats, rather it enjoins us to take appropriate measures and work hard in doing so, whilst also putting our trust in Allaah. The Muslim should not be fatalistic and fail to take the measures that Allaah has prescribed for this universe, and every time he is faced with a situation or worried about something, look for du’aa’s or dhikrs that he thinks will meet his needs, without taking the prescribed measures that will lead him to his goal.

With regard to protecting one’s home against vermin, there are some du’aa’s that the Prophet (peace and blessings of Allaah be upon him) has taught us, such as the following:

1 – It was narrated that Khawlah bint Hakeem al-Sulamiyyah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever stops at a place and says: A’oodhu bi kalimaat Allaah al-taammah min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created), nothing will harm him until he moves on from that place.”

Narrated by Muslim (2708).

Al-Nawawi said in Sharh Muslim (17/31):

It was said: What it means is words in which there is no shortcoming or fault, or it was said: beneficial and healing (words), and it was said that what is meant by words here is the Qur’aan. End quote.

It was narrated from Abu Hurayrah that he said: A man came to the Prophet (peace and blessings of Allaah be upon him) and said: O Messenger of Allaah, I was stung by a scorpion last night. He said: “If you had said, when evening came, A’oodhu bi kalimaat Allaah al-taammah min sharri ma khalaq (I seek refuge in the perfect words of Allaah from the evil of that which He has created), it would not have harmed you.”

Narrated by Muslim (2709).

Al-Manaawi said in Fayd al-Qadeer (1/446):

If one says that with strong certainty and full submission to what the Lawgiver said, “nothing will harm him” of vermin and other creatures, “until he moves on from that place”.

Al-Qurtubi said: A saheeh report and true words. From the time I heard it I have acted upon it, and nothing harmed me. I forgot to say it one night and a scorpion stung me. End quote.

2 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said:

The Prophet (peace and blessings of Allaah be upon him) used to seek protection for al-Hasan and al-Husayn and say: “Your father (i.e., Ibraaheem) used to seek protection by means of them (these words) for Ismaa’eel and Ishaaq: A’oodhu bi kalimaat-Allaah il-taammah min kulli shaytaanin wa haammah wa min kulli ‘aynin laammah (I seek refuge in the perfect words of Allaah from every devil and poisonous reptile, and from every envious evil eye).”

Narrated by al-Bukhaari (3371).

Ibn Hajar said in Fath al-Baari (6/410).

Haammaah (sing. Hawaam) refers to poisonous creatures. End quote.

Al-Nawawi said in Sharh Muslim (14/170):

Many or most said that it is permissible to recite saheeh ruqyahs when one fears attack from obnoxious or poisonous animals. The evidence for that appears in several ahaadeeth, including the hadeeth of ‘Aa’ishah in Saheeh al-Bukhaari: When the Prophet (peace and blessings of Allaah be upon him) went to bed, he would spit onto his hand and recite Qul Huwa Allaahu Ahad and al-Mi’wadhatayn, then he would wipe his face and whatever he would reach of his body with it. And Allaah knows best. End quote.

3 – It was narrated that ‘Abd-Allaah ibn ‘Umar said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) was travelling and night came, he would say: “O earth, my Lord and your Lord is Allaah. I seek refuge with Allaah from your evil and the evil of that which is in you, and the evil of that which has been created in you, and from the evil of that which walks upon you. I seek refuge with Allaah from lions and black ones, from snakes and scorpions, from the inhabitants of the land, and from fathers and sons.”

Narrated from Abu Dawood (2306), but he did not comment on its soundness. Also narrated by al-Nasaa’i in al-Sunan al-Kubra (6/144) with two isnaads, from Safwaan ibn ‘Amr and from Shurayh ibn ‘Ubayd from al-Zubayr ibn al-Waleed from Ibn ‘Umar.

I say: This isnaad may be regarded as hasan because its men are thiqaat (trustworthy) apart from al-Zubayr ibn al-Waleed, who is one of the Taabi’een but it was not narrated that he is trustworthy, except that Ibn Hibbaan mentioned him in al-Thiqaat (4/261). Al-Bukhaari said nothing about him in al-Tareekh al-Kabeer (3/410), but al-Dhahabi said in al-Kaashif (1/402): He is trustworthy.

It was classed as saheeh by al-Haakim in al-Mustadrak (1/615) and by Ibn Khuzaymah (4/152). It was classed as hasan by al-Haafiz Ibn Hajar as it says in al-Futoohaat al-Rabaaniyyah (5/164). But al-Albaani classed it as weak in al-Silsilah al-Da’eefah (4837).

It says in ‘Awn al-Ma’bood (7/189): al-aswad (translated above as “black ones”) means large snakes. “From the inhabitants of the land” – it was said that this refers to humans, as they usually live in the land, or it was said that it means jinn. “From fathers and sons” – al-Khattaabi said: it may be that what is meant by “father” is Iblees and what is meant by “sons” is the devils. End quote.

But we should point out that the du’aa’s that we have quoted here are for protection against the evil of these vermin and animals; they will not necessarily repel these vermin – they may be present around a person or in his house, but they will not harm him.

We ask Allaah the Almighty to protect us and you from all evils.

And Allaah knows best.

Is there a du’aa’ which will protect the traveller until he returns to his family?

What is the du’aa’ that if a person says it when he is travelling, he will come back to his family safe and sound by virtue of this du’aa’?.

Praise be to Allaah.
In the Sunnah there are several adhkaar which it is mustahabb for the one who wants to travel to say. These include:

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) mounted his camel to set out on a journey, he would say takbeer three times, then he would say: “Subhaan allathi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon. Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar wa su’ al-munqalib fi’l-maali wa’l-ahl (Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allaah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family).” And when he returned he would say the same words, with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon (Returning, repenting, worshipping and praising our Lord).”

Narrated by Muslim (1342).

The phrase “wa ma kunna lahu muqrineen (and we ourselves would not have been capable of that)” means: we would not have been able to subdue it and make use of it, had not Allaah placed it at our service.

“The difficulties of travel” mean hardships; “from having a change of heart” means changes caused by grief and the like: “ill-fated outcome” means, upon one’s return. See Sharh al-Nawawi ‘ala Muslim (9/111).

We do not know whether there is any specific du’aa’ in the Sunnah for protecting a traveller until he returns to his family safe and sound but if the traveller regularly recites the adhkaar for morning and evening, and asks Allaah to keep him safe and sound, and says the du’aa’ for travelling that is quoted above, then we hope that Allaah will answer his prayer and protect him and bring him back safely to his family, unless Allaah wills in His wisdom to test His slave, in which case nothing can put back the decree of Allaah.

What he should remember, when he wants to go out of his house – in order to travel or for any other purpose – and he hopes that Allaah will protect him, is the report narrated from Anas ibn Maalik (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever says – i.e., when he leaves his house - Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah (In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah)” , it will be said to him: You are taken care of and you are protected and guided, and the devils will move away from him, and one devil says: What can you do with a man who has been guided, taken care of and protected?

Narrated by Abu Dawood (5095) and al-Tirmidhi (3462); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It says in ‘Awn al-Ma’bood (13/297):

“Then it is said” means, an angel called out to him: O slave of Allaah. “You have been guided” i.e., to the path of truth , “you have been taken care of” means your worries are taken care of.

For some of the du’aa’s that are prescribed in Islam, please see the answer to question no. 12173

And Allaah knows best.

Is there a du’aa’ which will protect the traveller until he returns to his family?

What is the du’aa’ that if a person says it when he is travelling, he will come back to his family safe and sound by virtue of this du’aa’?.

Praise be to Allaah.
In the Sunnah there are several adhkaar which it is mustahabb for the one who wants to travel to say. These include:

It was narrated from ‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with him) that when the Messenger of Allaah (peace and blessings of Allaah be upon him) mounted his camel to set out on a journey, he would say takbeer three times, then he would say: “Subhaan allathi sakhkhara lana hadha wa ma kunna lahu muqrineen wa inna ila rabbina la munqaliboon. Allaahumma inna nas’aluka fi safarina haadha al-birra wa’l-taqwa wa min al-‘aml ma tarda, Allaahumma hawwin ‘alayna safarana haadha watwi ‘anna bu’dahu. Allaahumma anta al-saahib fi’l-safar wa’l-khaleefah fi’l-ahl. Allaahumma inni a’oodhu bika min wa’tha’ al-safar wa ka’aabat al-manzar wa su’ al-munqalib fi’l-maali wa’l-ahl (Glory be to the One Who has placed this (transport) at our service and we ourselves would not have been capable of that, and to our Lord is our final destiny. O Allaah, we ask You for righteousness and piety in this journey of ours, and we ask You for deeds which please You. O Allaah, facilitate our journey and let us cover its distance quickly. O Allaah, You are the Companion on the journey and the Successor (the One Who guards them in a person’s absence) over the family. O Allaah, I seek refuge with You from the difficulties of travel, from having a change of heart and from being in a bad predicament, and I seek refuge with You from an ill-fated outcome with regard to wealth and family).” And when he returned he would say the same words, with the following addition: “Aayiboona taa’iboona ‘aabidoona li rabbina haamidoon (Returning, repenting, worshipping and praising our Lord).”

Narrated by Muslim (1342).

The phrase “wa ma kunna lahu muqrineen (and we ourselves would not have been capable of that)” means: we would not have been able to subdue it and make use of it, had not Allaah placed it at our service.

“The difficulties of travel” mean hardships; “from having a change of heart” means changes caused by grief and the like: “ill-fated outcome” means, upon one’s return. See Sharh al-Nawawi ‘ala Muslim (9/111).

We do not know whether there is any specific du’aa’ in the Sunnah for protecting a traveller until he returns to his family safe and sound but if the traveller regularly recites the adhkaar for morning and evening, and asks Allaah to keep him safe and sound, and says the du’aa’ for travelling that is quoted above, then we hope that Allaah will answer his prayer and protect him and bring him back safely to his family, unless Allaah wills in His wisdom to test His slave, in which case nothing can put back the decree of Allaah.

What he should remember, when he wants to go out of his house – in order to travel or for any other purpose – and he hopes that Allaah will protect him, is the report narrated from Anas ibn Maalik (may Allaah be pleased with him), according to which the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Whoever says – i.e., when he leaves his house - Bismillaah, tawakkaltu ‘ala Allaah, wa laa hawla wa laa quwwata illa Billaah (In the name of Allaah, I put my trust in Allaah and there is no power and no strength except with Allaah)” , it will be said to him: You are taken care of and you are protected and guided, and the devils will move away from him, and one devil says: What can you do with a man who has been guided, taken care of and protected?

Narrated by Abu Dawood (5095) and al-Tirmidhi (3462); classed as saheeh by al-Albaani in Saheeh Abi Dawood.

It says in ‘Awn al-Ma’bood (13/297):

“Then it is said” means, an angel called out to him: O slave of Allaah. “You have been guided” i.e., to the path of truth , “you have been taken care of” means your worries are taken care of.

For some of the du’aa’s that are prescribed in Islam, please see the answer to question no. 12173

And Allaah knows best

Ruling on saying Bala (yes indeed) when the verse “Is not Allaah the Best of judges?” [al-Teen 95:8] is recited

What is the ruling on saying Bala (yes indeed) when the imam says “Is not Allaah the Best of judges?” [al-Teen 95:8]? Or is that bid’ah (an innovation)?.

Praise be to Allaah.
There is nothing wrong with the person who is praying behind the imam saying that, or saying Subhaanaka fa bala (Glory be to You, yes indeed) and so on, when the imam recites (interpretation of the meaning): “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40] or “Is not Allaah the Best of judges?” [al-Teen 95:8].

This is the view of the Maalikis. It says in Mawaahib al-Jaleel (2/253): If there is a mention of the Prophet (peace and blessings of Allaah be upon him) in the imam’s recitation, there is nothing wrong with the person who is praying behind him sending blessings on him, or if there is any mention of Paradise or Hell, there is nothing wrong with asking Allaah for Paradise or seeking refuge with Him from Hell, and that may happen time after time. The same applies to a person saying, when the imam says “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40]: Yes, He is Able to do all things, and so on.

This is also the view of the Hanbalis. It says in Sharh al-Muntaha (1/206): The worshipper may say Subhaanaka fa bala (Glory be to You, yes indeed) and so on, when (the imam) recites (interpretation of the meaning): “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40], whether it is an obligatory or naafil prayer, because of the report. With regard to the verse “Is not Allaah the Best of judges?” [al-Teen 95:8], the report is subject to further discussion. End quote.

See: al-Furoo’ (1/481) and al-Insaaf (2/107).

The report referred to was narrated by Abu Dawood (884) from Moosa ibn Abi ‘Aa’ishah who said: A man was praying on his roof, and when he recited the verse “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40], he would say Subhaanaka fa bala (Glory be to You, yes indeed). They asked him about that and he said: I heard it from the Messenger of Allaah (peace and blessings of Allaah be upon him).

Its isnaad is da’eef, because there is an interruption between Moosa and the Sahaabi, and there is at least one other man omitted, as was stated by al-Hafiz in al-Nukat al-Ziraaf (11/210) and Nataa’ij al-Afkaar (2/48).

Even if the report were saheeh, it does not mean that this is to be done in an obligatory prayer, rather what seems to be the case is that the Prophet (peace and blessings of Allaah be upon him) did not do that in obligatory prayers, because if he did that it would have been narrated, as it was narrated that he did it in night prayers (qiyaam al-layl). In the hadeeth of Hudhayfah (may Allaah be pleased with him) it says: I prayed with the Prophet (peace and blessings of Allaah be upon him) one night, and he started to recite al-Baqarah and I thought: he will bow when he reaches one hundred, but he carried on. Then I thought that he would finish it in the two rak’ahs, but he carried on. Then I thought he would bow after finishing it, but he started to recite al-Nisa’ and recited it all, then he started to recite Aal ‘Imraan and recited it all, reciting with a slow and measured pace. When he reached a verse that spoke of glorifying Allaah, he glorified Allaah; when he reached a verse that spoke of asking of Him, he asked of Him; when he reached a verse that spoke of seeking refuge with Him, he sought refuge with Him… Narrated by Muslim (772).

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

But with regard to naafil prayer, especially in night prayers (qiyaam al-layl), it is Sunnah to seek refuge with Allaah when reciting a verse that speaks of seeking refuge, and to ask (for mercy) when reciting a verse that speaks of mercy, following the example of the Messenger of Allaah (peace and blessings of Allaah be upon him), and because that helps one to focus more and ponder more deeply. When praying qiyaam al-layl it is Sunnah to recite at length, and to recite a great deal and bow and prostrate and so on. But in an obligatory prayer, it is not Sunnah to do this although it is permissible. If someone were to say: What is your evidence for this distinction, and you were to say that what is proven concerning naafil prayers also applies to obligatory prayers,

Our answer is: the evidence for this is that the Messenger (peace and blessings of Allaah be upon him) offered three prayers every night and day in which he recited out loud, and he recited verses which spoke of warnings, and verses which spoke of mercy, and the Sahaabah who transmitted from the Prophet (peace and blessings of Allaah be upon him) how the prayer is to be performed did not narrate that he used to do that in the obligatory prayers. If it was Sunnah he would have done it, and if he had done it, it would have been transmitted. As it was not transmitted, we know that he did not do it. As he did not do it, we know that it is not Sunnah. The Sahaabah (may Allaah be pleased with them) were keen to follow everything that the Prophet (peace and blessings of Allaah be upon him) did, to such an extent that they could tell when he was reciting in the prayers in which Qur'aan is recited silently from the movement of his beard. When he fell silent between the opening takbeer and recitation, Abu Hurayrah asked him what he said, and if he had fallen silent when reciting a verse that spoke of warning to seek refuge with Allaah, or in a verse that spoke of mercy to ask of Allaah, they would undoubtedly have transmitted it.

If someone were to say: If that is the case, then why do you not say that it is not allowed in an obligatory prayer, as some scholars did, because the Prophet (peace and blessings of Allaah be upon him) said: “Pray as you have seen me praying” (al-Bukhaari (602))?

The answer is: The fact that the Prophet (peace and blessings of Allaah be upon him) did not do a thing does not mean that it is forbidden, because he (peace and blessings of Allaah be upon him) gave us a basic principle: “This prayer is not the right place for any of the people’s speech, rather it is tasbeeh, takbeer and recitation of Qur’aan.” Narrated by Muslim (537). Du’aa’ is not “people’s speech” so it does not invalidate prayer. So the basic principle is that it is permissible, but we do not recommend a person to do that in an obligatory prayer, for the reasons given above.

So the reciter may say it when he recites (interpretation of the meaning): “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40], because there is a hadeeth about it and Imam Ahmad stated that and said: If the reciter recites …during prayer or otherwise, he may say: Subhaanaka fa bala (Glory to You, yes indeed), in both obligatory and naafil prayers.

And if he recites “Is not Allaah the Best of judges?” [al-Teen 95:8], he may say Subhaanaka fa bala (Glory to You, yes indeed).

End quote from al-Sharh al-Mumti’ (1/604-605).

The Shaykh (may Allaah have mercy on him) was asked: We have heard some people who were praying in congregation, when the imam recites “Is not Allaah the Best of judges?” [al-Teen 95:8], they say: Bala (yes indeed). Is that acceptable?

He replied: This is acceptable, because when Allaah says, “Is not Allaah the Best of judges?” [al-Teen 95:8], you may say; Bala (Yes indeed). And whenever similar verses are recited, we may say Bala (Yes indeed).

“Is not Allaah Sufficient for His slave?” [al-Zumar 39:36] – you may say Yes indeed.

“Is not Allaah All‑Mighty, Possessor of Retribution?” [al-Zumar 39:37] – you may say Yes indeed.

“Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40] – you may say Yes indeed.

But if saying this will distract the worshipper from listening to the imam, then he should not do it. But if it comes at the end of a verse where the imam will pause, then it will not distract him, so when he says: “Is not Allaah the Best of judges?” [al-Teen 95:8], he may say Yes indeed. End quote from Liqa’ al-Baab il-Maftooh (11/81).

Note: The hadeeth referred to in the words quoted from Ibn Muflih “subject to further discussion” was narrated by Abu Dawood (887) and al-Tirmidhi from Abu Hurayrah who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever among you recites (interpretation of the meaning): ‘By the fig, and the olive’ [al-Teen 95:1] and comes to the end of it, ‘Is not Allaah the Best of judges?’ [al-Teen 95:8], let him say Bala wa ana ‘ala dhaalika min al-shaahideen (yes indeed, and I am one of the witnesses to that). And if he recites (interpretation of the meaning): ‘I swear by the Day of Resurrection’ [al-Qiyaamah 75:1] and comes to the end of it, “Is not He (Allaah Who does that) Able to give life to the dead?” [al-Qiyaamah 75:40], let him say Bala (yes indeed). And if he recites ‘By the winds (or angels or the Messengers of Allaah) sent forth one after another’ [al-Mursalaat 77:1] and he reaches (the verse) (interpretation of the meaning): ‘Then in what statement after this (the Qur’aan) will they believe?’ [al-Mursalaat 77:50], let him say: Aamanna Billaah (we believe in Allaah).” The isnaad of this hadeeth includes a majhool (unknown) narrator, as was stated by al-Tirmidhi after quoting it. It was classed as da’eef by a number of imams, such as al-Nawawi in al-Majmoo’ (3/563) and others. Al-Albaani quoted it in Da’eef Abi Dawood.

Defining a set number of times to send blessings on the Prophet

My question is regarding Sufism. As I mixed with a group of them before I knew their reality. After I heard to Sheikh Munajjid -may Allah bless him- in his series of the Correct Aqeedah (beliefs), I knew some of their extremists’ beliefs. I started to doubt them, and I would like to know the truth. All praise be to Allah for the knowledge He blessed you with.
My questions are:
1- This group sends salaah and salaam upon prophet Muhammad (peace and blessings of Allaah be upon him) 3000 or 4000 times a day. They say: “the more you send salaah and salaam upon the prophet (peace and blessings of Allaah be upon him), the more you love him and the more you become closer to him. And the more you do this, the greater your chance becomes to see him in your dream” is what they are claiming correct? Is it permissible? Is it included in the Zikr (mentioning Allah) generally? Are there any evidences for it?
2- How can we understand the difference between what the prophet (peace and blessings of Allaah be upon him) said about great reward of mentioning Allah a lot like saying Subhan Allah wa behamdih (Exalted be Allah, Allah praise be to Him) hundred times, and the other Hadeeth of Ibn Masood (may Allah be pleased with him) when he entered the mosque and found a group of people counting Zikr by stones. Then he ordered them to count –by doing that innovation- their sins. May Allah reward you!.

Praise be to Allaah.
Firstly:

Sending blessings on the Prophet (peace and blessings of Allaah be upon him) is one of the greatest acts of worship. Allaah has enjoined it and praised those who do it, and He has made it a cause of forgiveness of sins and meeting one's needs.

Allaah says (interpretation of the meaning):

“Allaah sends His Salaah (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad صلى الله عليه وسلم), and also His angels (ask Allaah to bless and forgive him). O you who believe! end your Salaah on (ask Allaah to bless) him (Muhammad صلى الله عليه وسلم), and (you should) greet (salute) him with the Islamic way of greeting (salutation, i.e. As‑Salaamu ‘Alaykum)”

[al-Ahzaab 33:56]

And the Prophet (peace and blessings of Allaah be upon him) said: “whoever sends blessings upon me, Allaah will send blessings upon him tenfold.” Narrated by Muslim (384).

It was narrated that Ubayy ibn Ka’b (may Allaah be pleased with him) said: When two-thirds of the night had passed, the Messenger of Allaah (peace and blessings of Allaah be upon him) would say: “O people, remember Allaah, remember Allaah. The first Trumpet is about to sound, and will soon be followed by the second; death has come with all that it entails, death has come with all that it entails.” Ubayy said: I said: O Messenger of Allaah, I send blessings upon you a great deal; how much of my prayer (du’aa’) should be for you? He said: “Whatever you wish.”

I said: One quarter? He said: “Whatever you wish, and if you do more it is better for you.”

I said: Half? He said: “Whatever you wish, and if you do more it is better for you.”

I said: Two thirds? He said: “Whatever you wish, and if you do more it is better for you.”

I said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of and your sins will be forgiven.” Narrated by al-Tirmidhi (2457); classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

Ibn al-Qayyim (may Allaah have mercy on him) said in Jala’ al-Afhaam (79): Our Shaykh Abu ‘Abbaas (i.e., Ibn Taymiyah) was asked about the meaning of this hadeeth. He said: Ubayy ibn Ka’b had a du’aa’ that he used to say for himself, and he asked the Prophet (peace and blessings of Allaah be upon him) whether he should make one-quarter of it sending blessings on him, and he said … because whoever sends blessings on the Prophet, Allaah will send blessings on him tenfold, and if Allaah sends blessings on a person He will take care of his concerns and forgive him his sins.

It says in Tuhfat al-Ahwadhi: “how much of my prayer (du’aa’) should be for you?” means: how much instead of my du’aa’ for myself. This was stated by al-Qaari. Al-Mundhiri said in al-Targheeb: What it means is: I say a lot of du’aa’; how much of my du’aa’ should I make sending blessings on you? I said: Should I make all my du’aa’ for you? i.e., should I devote all the time that I used to spend in saying du’aa’ for myself to sending blessings on you?

“Then your concerns will be taken care of and your sins will be forgiven” – concerns means everything that a person seeks in this world and in the Hereafter. What it means is: if you spend all the time of du’aa’ in sending blessings on me, you will be given what you hope for in this world and in the Hereafter. End quote.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in al-Radd ‘ala al-Bakri (1/133): This is the ultimate that a person can say in du’aa’ for himself to bring good things and ward off harmful things, for du’aa’ involves attaining what one wants and warding off what one fears.

One of the commentators on al-Masaabeeh said: The Prophet (peace and blessings of Allaah be upon him) did not impose a set limit on that for him, lest that close the door to doing more. So he still left the choice up to him, whilst encouraging him to do more, until he said: Should I make all my du’aa’ for you? He said: “Then your concerns will be taken care of”, meaning all your concerns, whether they have to do with religious or worldly affairs, because sending blessings on him includes remembering Allaah and venerating the Messenger, (peace and blessings of Allaah be upon him), which is similar to saying du’aa’ for himself. Quoted by al-Sakhaawi in al-Qawl al-Badee’ (133).

Al-Tirmidhi (484) narrated from ‘Abd-Allaah ibn Mas’ood that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The closest of people to me on the Day of Resurrection will be those who send the most blessings on me.” Classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb.

It says in Tuhfat al-Ahwadhi: “The closest of people to me” means the nearest to me or those who are most entitled to my intercession” because sending a lot of blessings is based on veneration, which in turn stems from complete love, and that results in Allaah loving that person. Allaah says (interpretation of the meaning): “Say (O Muhammad صلى الله عليه وسلم to mankind): “If you (really) love Allaah, then follow me (i.e. accept Islamic Monotheism, follow the Qur’aan and the Sunnah), Allaah will love you and forgive you your sins” [Aal ‘Imraan 3:31].

No one doubts the virtue of sending blessings on the Prophet (peace and blessings of Allaah be upon him).

The saying of those whom you mention that “the more you send blessings on him the more you love the Messenger (peace and blessings of Allaah be upon him) and the closer you become to him” is correct, for the more one mentions a thing the more he loves it.

Their saying that “the more you send blessings on him the greater your chances become of seeing him in a dream” may also be correct in real terms but there is no evidence to prove that. What really matters is not seeing the Prophet (peace and blessings of Allaah be upon him) in a dream, but rather following his Sunnah and walking in his footsteps, and giving love of him precedence over oneself and precious things. Many people saw him in real life but they were among the most opposed to him and his way.

If sending blessings on the Prophet (peace and blessings of Allaah be upon him) is a prescribed act of worship, as stated above, then it is not permissible to stipulate a set number of times for it, because no such number has been narrated in sharee’ah, whether it is one thousand or three thousand or whatever number is fabricated by the Sufis. Stipulating such numbers is blameworthy innovation (bid’ah) because it is adding something to Islam that is not part of it. The scholars have stated that acts of worship must be prescribed in sharee’ah in terms of their principle, description, number, manner, place and time, in the sense that it is not permissible to limit it to a place, time or manner that is not narrated in sharee’ah.

It should be noted that every bid’ah is misguidance, even if people think it is good. Innovation is dearer to Iblees than sin, because there is no repentance from it. Maalik (may Allaah have mercy on him) said: Whoever introduces an innovation into Islam and thinks it is good is claiming that Muhammad betrayed the message.

It should be said to those who stipulate sending blessings three thousand times: What made you choose this number, and what is so special about it? Whatever good he mentions about it may be answered by saying: Did the Prophet (peace and blessings of Allaah be upon him) fail to guide his ummah to this goodness, when he was the one who cared most for them and was the most compassionate towards them? Why did he not tell Ubayy ibn Ka’b – as in the hadeeth quoted above – about this particular number?

In fact when choosing these numbers, many of the Sufis rely on dreams or mere myths, and they tell their mureeds (followers) that they are not fit to do more than that, and that doing more depends on the permission of the Shaykh who knows what he is doing and even knows his secrets, and other kinds of falsehood by means of which they control their followers.

There is the fear that the good deeds of this innovator may be lost, or that his hasanaat may be lost, and he will not attain anything good from his worship, especially if he does that in spite of the knowledge that he has. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever introduces anything into this matter of ours that is not part of it will have it rejected.” Narrated by al-Bukhaari (2697) and Muslim 91718).

Hence you see that in many cases, their dhikr has no effect on them and how they interact with others, and they also neglect the adhkaar that are prescribed in sharee’ah and for which the Lawgiver has given a set number, such as saying Subhaan Allaah wa bi hamdih (Glory and praise be to Allaah) one hundred times, morning and evening.

See also the answer to question no. 11938

Secondly:

The hadeeth of Ibn Mas’ood referred to above is that which was narrated by al-Daarimi (204) from ‘Amr ibn Salamah who said: We were sitting at the door of ‘Abd-Allaah ibn Mas’ood before Fajr prayer, when he came out. We walked with him to the mosque, then Abu Moosa al-Ash’ari came to us and said: Has Abu ‘Abd al-Rahmaan come out to you yet? We said: No. So he sat with us until he came out, and when he came out we all stood up. Abu Moosa said to him: O Abu ‘Abd al-Rahmaan, just now I saw something in the mosque that I have never seen before, but I do not think it was anything but good. He said: What was it? He said: If you live, you will see it. He said: In the mosque I saw some people sitting in circles waiting for the prayer. In every circle there was a man, and in their hands they had pebbles. He would say: Say Allaahu akbar (Allaah is Most Great) one hundred times, and they would say Allaahu akbar one hundred times. He would say: Say Laa ilaaha ill-Allaah (there is no god but Allaah) one hundred times, and they would say Laa ilaaha ill-Allaah one hundred times. He would say: Say Subhaan-Allaah (Glory be to Allaah) one hundred times, and they would say Subhaan-Allaah one hundred times. He said: What did you say to them? He said: I did not say anything to them; I was waiting to see what you think and I waited for your command. He said: Why did you not tell them to count their bad deeds and guarantee to them that their good deeds would not be wasted? Then he moved on and we moved on with him until he came to one of those circles, and he stood over them and said: What is this that I see you doing? They said: O Abu ‘Abd al-Rahmaan, these are stones with which we count the takbeers (‘Allaahu akbar’), tahleel (‘Laa ilaaha illa-Allaah’) and tasbeeh (‘Subhaan-Allaah’). He said: Count your bad deeds, for I guarantee to you that none of your good deeds will be lost. Woe to you, O ummah of Muhammad! How quickly you have become doomed! His companions are still alive and his cloak has not worn out, and his vessel is not yet broken. By the One in Whose hand is my soul, you are either following a way that is more guided that the way of Muhammad or you are opening the door to misguidance. They said: By Allaah, O Abu ‘Abd al-Rahmaan, we intended nothing but good. He said: How many of those who intended good did not achieve it. The Messenger of Allaah (peace and blessings of Allaah be upon him) told us that some people would recite the Qur’aan and it would not go any further than their collarbones. By Allaah, I do not know, perhaps most of them are from among you. Then he turned away from them and ‘Amr ibn Salamah said: I saw most of those circles on the side of the Khawaarij fighting us on the day of al-Nahrawaan.

This does not contradict the reports in the Sunnah that stipulate a set number for some adhkaar, because what is regarded as blameworthy is two things:

Specifying a set number which is not narrated in sharee’ah

Or adhering to a specific manner or a specific time with no evidence, like these people who were denounced by Ibn Mas’ood (may Allaah be pleased with him). Using pebbles and having a person who says “Say Allaahu akbar one hundred times, and say Subhaan-Allaah (Glory be to Allaah) one hundred times,” describes a manner that the Prophet (peace and blessings of Allaah be upon him) did not do.

Al-Shaatibi (may Allaah have mercy on him) said: Bid’ah (innovation) refers to something that is newly invented in matters of religion that appears similar to that which prescribed, by which people intend to go to extremes in worshipping Allaah.

This includes adhering to certain ways and manners of worship, such as reciting dhikr in unison, or taking the birthday of the Prophet (peace and blessings of Allaah be upon him) as an Eid, and so on.

It also includes doing certain acts of worship at certain times for which there is no basis in sharee’ah, such as always fasting on the fifteenth of Sha’baan (yawm al-nusf min Sha’baan) and spending that night in prayer.

End quote from al-I’tisaam (1/37-39).

This story of Ibn Mas’ood indicates that what the Sufis do in the hadrahs, where they adhere to a specific number for dhikr, and are directed by their Shaykh, in addition to the fabricated manners such as standing, sitting and the ritualistic movements that they make, is false.

But the matter is more serious than that; the wrong actions are not limited to these innovations, rather they go beyond that and include forms of shirk in belief and action, such as calling upon the Prophet (peace and blessings of Allaah be upon him) and believing that the awliya’ (“saints” or close friends of Allaah) and righteous people possess the power to bring benefits or cause harm.

We ask Allaah to guide those Muslims who have gone astray, and to help us and you to obey Him and attain His pleasure.

And Allaah knows best.

Is there any saheeh hadeeth about the virtues of Soorat Ta-Ha?

I would like to find out about the virtue of reading Soorat Ta-Ha, and the virtue of reading it every night three times in succession for a certain period. Thank you very much.

Praise be to Allaah.
Firstly:

The following ahaadeeth about the virtues of Soorat Ta-Ha are saheeh:

-1-

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said concerning Bani Israa’il (al-Isra’), al-Kahf, Maryam, Ta-Ha and al-Anbiya’: They are among the best of the earliest ones that I learned by heart.

Narrated by al-Bukhaari (4994).

Al-Bayhaqi said in Shu’ab al-Eemaan:

He was referring to the superiority of these soorahs because of what they contain of stories of the Prophets (blessings and peace be upon them) and the nations.

And they were among the first soorahs to be revealed at the beginning of Islam, because they are Makkan soorahs, and they were among the first parts of the Qur'aan to be recited and memorized. End quote.

Al-Haafiz Ibn Hajar said in Fath al-Baari (8/388):

What Ibn Mas’ood meant was that they were among the first parts of the Qur’aan that he learned, and that they have a special virtue because they contain stories of the Prophets and the nations. End quote.

-2-

It was narrated from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The greatest name of Allaah appears in three soorahs of the Qur’aan: in al-Baqarah, Aal ‘Imraan and Ta-Ha.”

Narrated by Ibn Majaah (3856) and al-Haakim (1/686); classed as hasan by al-Albaani in al-Silsilah al-Saheehah (746).

He (may Allaah have mercy on him) said:

With regard to the words of al-Qaasim ibn ‘Abd al-Rahmaan (the one who narrated it from Abu Umaamah) that the greatest name is found in the verse (interpretation of the meaning): “And (all) faces shall be humbled before (Allaah), Al-Hayyul-Qayyum (the Ever Living, the One Who sustains and protects all that exists)” [Ta-Ha 20:111] in Soorat Ta-Ha, I could not find anything to support it. It is more likely in my view that it is in the verse at the beginning of the soorah: “Verily, I am Allaah! Laa ilaaha illa Ana (none has the right to be worshipped but I)” [Ta-Ha 20:14], and that is in accordance with some saheeh ahaadeeth. See: al-Fath (11/225) and Saheeh Abi Dawood (1341). End quote.

Secondly:

Concerning the virtues of Soorat Ta-ha there are some da’eef (weak) ahaadeeth, which I will quote here to draw attention to them and warn people against them.

-1-

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Allaah, may He be blessed and exalted, recited Ta-Ha and Ya-Seen one thousand years before He created the heavens and the earth, and when the angels heard the Qur'aan they said: Glad tidings to the nation to whom this is revealed, glad tidings to the hearts that carry this, glad tidings to the tongues that speak it.”

Narrated by al-Daarimi (2/547). The editor said: Its isnaad is very weak. Ahmad said of ‘Umar ibn Hafs ibn Dhakwaan: We rejected his hadeeth and regarded him as very weak. In al-Mu’jam al-Awsat (5/133) it says: Ibn Hibbaan said in al-Majrooheen (1/208): This is a fabricated text. Ibn al-Jawzi said likewise in al-Mawdoo’aat (1/110). Ibn Katheer said in Tafseer al-Qur’aan il-Azeem (5/271): It is weird. Al-Albaani said in al-Silsilah al-Da’eefah (1248): It is munkar. See also al-Kaamil (1/216) and Lisaan al-Meezaan (1/114).

-2-

It was narrated that Ma’qil ibn Yasaar (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Learn the Qur'aan, accept as permissible what it permits, regard as forbidden what it forbids, follow its guidance and do not reject anything in it. Whatever you are confused about in it, refer it to Allaah and to those who are in authority after I am gone, so that they may tell you. Believe in the Tawraat and Injeel and Zaboor, and what the Prophets brought from their Lord, but be content with the Qur’aan and what it contains of clarity, for it is an intercessor whose intercession will be accepted. Each verse will have light on the Day of Resurrection. I have been given Soorat al-Baqarah among the early Revelation, and I have been given Ta-Ha and Ta-Seen-Meems and Ha-Meems from the tablets of Moosa and I have been given the Opening of the Book (al-Faatihah) from beneath the Throne.

Narrated by al-Haakim in al-Mustadrak (1/757) and he said: This hadeeth has a saheeh isnaad although they (al-Bukhaari and Mulsim) did not narrate it. Also narrated by al-Tabaraani in al-Mu’jam al-Kabeer (20/225). Classed as da’eef by al-Albaani in al-Silsilah al-Da’eefah (2826) and by Ibn Hibbaan in al-Majrooheen (2/65).

-3-

That the Prophet (peace and blessings of Allaah be upon him) used to say in his du’aa’:

“O Lord of Ta-Ha and Yaa-Seen, O Lord of the Holy Qur’aan.”

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (5/173-174):

There is no difference of opinion among the scholars that this hadeeth is a lie against the Messenger of Allaah (peace and blessings of Allaah be upon him). End quote.

-4-

“Whoever reads Ta-Ha will be given the reward of the Muhaajireen and Ansaar on the Day of Resurrection.”

This was quoted by al-Zamakhshari and al-Baydaawi with regard to the virtues of Soorat Ta-Ha, but it is a fabricated hadeeth.

See: al-Kashf al-Ilaahi by al-Tarabulsi (1/178).

With regard to what you asked about the virtue of reading it three times every night, I could not find that in the books of the Sunnah, and I did not even find it in the books of mawdoo’ (fabricated) reports. Nothing concerning that has been proven from the Prophet (peace and blessings of Allaah be upon him), so you should be careful and avoid that, and strive to follow the saheeh Sunnah of the Prophet (peace and blessings of Allaah be upon him), and shun that which is da’eef (weak) and mawdoo’ (fabricated).

And Allaah knows best.

Remembering Allaah (dhikr) by saying His name by itself

I heard a student of knowledge mentioning the bida’ (innovations) of the Sufiyyah (Sufism). Amongst them was the innovation of mentioning Allah by his one name. He said that the prophet did not do this, neither did his honoured companions. I am wondering, did not the prophet (PBUH) say a Hadeeth (I do not remember it very well) that means that the hour will not begin as long as there is a slave saying, ‘Allah’ ‘Allah’. This is considered mentioning Allah by His One Name, and the prophet praised, as mentioned, who does this, as he excluded him of the evildoers whom the hour will begin with?.

Praise be to Allaah.
Firstly:

Remembering Allaah by saying His name by itself, whereby the worshipper says “Allaah, Allaah, Allaah,” is one of the bid’ahs (innovations) of dhikr which have been invented by the ignorant Sufis and those who follow them. It was not narrated from the Prophet (peace and blessings of Allaah be upon him) or from any of the Sahaabah.

We have discussed this matter in detail in the answer to questions no. 9389 and 26867.

Secondly:

As for the reports quoted by some as evidence that this dhikr is prescribed, this is a specious argument which does not indicate that this kind of dhikr is prescribed at all. This evidence includes the following:

The report narrated from Anas ibn Maalik (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “The Hour will not begin so long as it is said on earth, ‘Allaah, Allaah.’”

This hadeeth does not indicate that dhikr means saying the name of Allaah on its own. That is for several reasons:

1 – In some reports it says: “The Hour will not begin so long as anyone says ‘Laa ilaaha ill-Allaah.’”

This version was narrated by Ahmad in al-Musnad (3/268) and by Ibn Hibbaan in his Saheeh (15/262) and al-Haakim (4/540). It is also one of the versions narrated by Muslim, as was narrated by al-Qaadi ‘Iyaad from Ibn Abi Ja’far. See: al-Nawawi, Sharh Muslim (2/178).

This version explains the first version. What it means is: the Hour will not come upon those who believe in Tawheed and who say Laa ilaaha ill-Allaah.

2 – The hadeeth cannot mean that the Hour will not come upon the one who mentions Allaah by His name on its own, and it will come upon those who mention Him by something other than that. The most that can be said is that it is mustahabb to mention the name of Allaah on its own, but it is not obligatory. How can the matter of salvation from the horror of the onset of the Hour depend on something that is mustahabb?

3 – The Arabic language does not help the one who wants to use this as evidence, because the name of Allaah on its own does not carry a complete meaning, and remembrance of Allaah (dhikr) must also convey a sense of praise of Him by mentioning some of His attributes.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (10/564):

The scholars of Arabic language and all other languages are unanimously agreed that it is not proper to pause after mentioning the name on its own and it is not a complete sentence and it does not convey any meaning. End quote.

4 – The Sahaabah (may Allaah be pleased with them) and the Taabi’een who came after them did not understand from this hadeeth that it is mustahabb to say dhikr by saying the name of Allaah on its own, and it is not narrated that any of them derived this idea from this hadeeth. This is sufficient indication that this idea is invalid.

5 – There are numerous scholarly comments about the meaning of the hadeeth, but it is not narrated that any of them understood it as referring to dhikr by saying the name of Allaah on its own.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim (2/178):

“says ‘Allaahu, Allaahu’” [i.e., nominative case] Some people make a mistake and do not add the vowel at the end. End quote.

Al-Teebi said, as mentioned in Tuhfat al-Ahwadhi (6/375):

What is meant by “so long as it is said” is so long as the name of Allaah is mentioned and He is worshipped. End quote.

Al-Manaawi said in Fayd al-Qadeer (6/417):

It does not mean that this word will not be spoken, rather it means that Allaah will not be remembered in a true sense, and it is as if the Hour will not begin when there is any perfect man on earth, or it is a metaphor for there being no denunciation in the heart of evil, because usually when a person denounces evil he says “Allaah, Allaah” in expression of his disgust. So what is meant is that the Hour will not come when there is still anyone who denounces evil. End quote.

Shaykh al-Albaani (may Allaah have mercy on him) said in Fataawa Jeddah (tape no. 6/minute 60):

This does not mean that the Muslim should sit remembering Allaah by saying His name on its own, so he says one hundred times “Allaah, Allaah, Allaah,” as is done by many tareeqahs. Its explanation is given in the report narrated by Imam Ahmad in al-Musnad: “The Hour will not begin so long as there is anyone on the face of the earth who says Laa ilaaha ill-Allaah.

The mention of the name on its own in the first report is a metaphor for Tawheed, and what that means is that the Hour will not begin whilst there is still anyone on the face of the earth who worships Allaah.

This is stated clearly in the hadeeth of Abu Sam’aan that is narrated in Saheeh Muslim, in which it says that when Allaah, may He be glorified and exalted, wants the Hour to begin, He will send a good wind which will take the soul of every believer, and there will be no one left on the face of the earth except the most evil of mankind, and upon them the Hour will come.

This dhikr is no more than something that is mustahabb, and will the Hour come upon those who omit something mustahabb?! Do you mean that if the Muslims continue to do all their obligatory duties and adhere to sound belief, but they omit this mustahabb matter, the Hour will come upon them?! End quote.

And Allaah knows best.

The dhikr that is prescribed when breaking the fast

What is the ruling on the du’aa’ from hadeeth which they say are da’eef (weak), such as:
1 – Saying when breaking the fast: “Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”
2 – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire).
Is this prescribed, permissible, not permissible, makrooh, not valid or haraam?.

Praise be to Allaah.
Firstly:

Saying du’aa’ in the words mentioned when breaking the fast was narrated in a da’eef (weak) hadeeth which was narrated by Abu Dawood (2358) from Mu’aadh ibn Zuhrah, who heard that the Prophet (peace and blessings of Allaah be upon him) used to say, when he broke his fast, “Allaahumma laka sumtu was ‘ala rizqika aftartu (O Allaah, for You I have fasted and by Your provision I have broken the fast).”

There is no need for this, because we have the report narrated by Abu Dawood (2357) from Ibn ‘Umar (may Allaah be pleased with him) who said: When the Messenger of Allaah (peace and blessings of Allaah be upon him) broke his fast, he would say: “Dhahaba al-zamau’a, wa abtallat al-‘urooq wa thabata al-ajr insha Allah (Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills).” This hadeeth was classed as hasan by al-Albaani in Saheeh Abi Dawood.

Secondly:

It is mustahabb for the fasting person to say du’aa’ whilst he is fasting and when breaking the fast, because of the report narrated by Ahmad (8030) from Abu Hurayrah (may Allaah be pleased with him) who said: We said: O Messenger of Allaah, when we see you our hearts are softened and we are people of the Hereafter, but when we leave you we are attracted by this world and by our womenfolk and children. He said: “If you were always as you are when you are with me, the angels would shake hands with you and they would visit you in your houses. If you did not commit sin, Allaah would bring another people who would commit sin so that He could forgive them.” He said: We said: O Messenger of Allaah, tell us about Paradise, what is it built of? He said: “Bricks of gold and bricks of silver; its mortar is musk, its pebbles are pearls and rubies, its soil is saffron. Whoever enters it will be happy and will never be miserable, he will abide therein forever and never die. His clothes will never wear out and his youth will never fade. There are three whose du’aa’ will not be rejected: a just ruler, a fasting person until he breaks the fast, and the prayer of one who has been wronged. It is borne on the clouds and the gates of heaven are opened for it, and the Lord, may He be glorified and exalted, says: ‘By My glory, I will grant you help even if it is after some time.’”

This hadeeth was classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.

It was also narrated by al-Tirmidhi (2525) with the words, “… the fasting person when he breaks his fast…” This was classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

So you may ask Allaah for Paradise and seek refuge with Him from the Fire, and you can pray for forgiveness, and offer other du’aa’s that are prescribed in Islam. As for the du’aa’ in this particular form – Ashhadu an laa ilaaha ill-Allaah astaghfir Allaah as’aluka al-jannah wa a’oodhu bika min al-naar (I bear witness that there is no god but Allaah, I ask Allaah for forgiveness, I ask You for Paradise and I seek refuge with You from the Fire) – we could not find any source for it.

And Allaah knows best.

Unrestricted Takbeer or Takbeer restricted to certain times during the days of Dhu’l-Hijjah

About unrestricted Takbeer during Eid al-Adha – is the Takbeer following every prayer included in the unrestricted Takbeer? Is it Sunnah, mustahabb or bid’ah?

Praise be to Allaah.

With regard to Takbeer on (Eid al-) Adhaa, it is prescribed from the beginning of the month until the end of the thirteenth day of Dhu’l-Hijjah, because Allaah says (interpretation of the meaning):

“That they may witness things that are of benefit to them (i.e. reward of Hajj in the Hereafter, and also some worldly gain from trade), and mention the Name of Allaah on appointed days”

[al-Hajj 22:28]

- which are the ten days; and because Allaah says (interpretation of the meaning):

“And remember Allaah during the appointed Days [These are the three days of staying at Mina during the Hajj; 11th, 12th and 13th days of the month of Dhul-Hijjah]” [al-Baqarah 2:203]

- which are the days of Tashreeq.

And the Prophet (peace and blessings of Allaah be upon him) said: “The days of Tashreeq are the days of eating, drinking and remembering Allaah.” (Narrated by Muslim in his Saheeh). Al-Bukhaari mentioned in his Saheeh, in a mu’allaq report, that Ibn ‘Umar and Abu Hurayrah (may Allaah be pleased with them both) used to go out to the market-place on first ten days of Dhu’l-Hijjah, reciting Takbeer, and the people used to recite Takbeer because of their Takbeer. ‘Umar ibn al-Khattaab and his son ‘Abd-Allaah (may Allaah be pleased with them both) used to recite Takbeer during the days of Mina in the mosque and in the camps, and they would raise their voices until Mina echoed with their Takbeer. It was narrated that the Prophet (peace and blessings of Allaah be upon him) and a group of the Sahaabah (may Allaah be pleased with them) used to recite Takbeer following each of the five prayers from Fajr on the day of ‘Arafaah until ‘Asr on the thirteenth day of Dhu’l-Hijjah. This applies to those who are not on Hajj; for those who are on Hajj, they should concentrate on their ihraam and recite the Talbiyah, until they throw the stones at Jamarat al-‘Aqabah on the Day of Sacrifice (Yawm al-Nahr); after that they may recite Takbeer. The Takbeer should start with the first stone thrown at the Jamarah mentioned. If the pilgrim recites the Takbeer along with the Talbiyah, that is OK, because Anas (may Allaah be pleased with him) said: “Some would recite the Talbiyah on the Day of ‘Arafaah, and they were not told off for doing so, and some would recite Takbeer and they were not told off for doing so.” (Narrated by al-Bukhaari). But it is better for the one who is in ihraam to recite the Talbiyah and for the one who is not in ihraam to recite Takbeer on the days mentioned.

Hence we know that according to the most correct scholarly view, unrestricted takbeer and takbeer restricted to certain times are combined on five days, i.e., the Day of ‘Arafaah, the Day of Sacrifice and the three days of Tashreeq. With regard to the eighth day (of Dhu’l-Hijjah) and the days preceding it, Takbeer on those days may be done at any times, not only at certain times, because of the aayahs and reports mentioned above. In al-Musnad it is narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are no days on which good deeds are greater or more beloved to Allaah than on these ten days, so recite much Tahleel (saying Laa ilaaha ill-Allaah), Takbeer (saying Allaahu akbar) and Tahmeed (saying al-hamdu Lillaah),” or similar words.

The du’aa’ which saved the Sahaabi from the thief, in which are the words “Yaa Wadood, yaa Dhaa’l-‘arsh il’majeed (O Most Loving, O Owner of the majestic Throne)”

I would like to find out the status of these ahaadeeth, because I received this message via e-mail and I do not know how sound it is:
Read it three times and Allaah will answer, in sha Allaah.
“O Most Loving, O Most Loving, O Owner of the majestic Throne, O Initiator, O Returner, O You Who do whatever You will, I ask You by the Light of Your Countenance which fills the pillars of Your Throne, and I ask You by Your Power by which You control all of Your creation, and I ask You by Your mercy which encompasses all things, there is no god but You, O Helper help me” – three times.

Praise be to Allaah.
The du’aa’ mentioned was narrated in a hadeeth which tells a story that is well known and widely circulated in chat rooms and forums, and perhaps it is appropriate to quote it so that we may explain about it.

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: There was one of the companions of the Prophet (peace and blessings of Allaah be upon him), one of the Ansaar, who was known by the kunyah of Abu Mu’allaq. He was a merchant who did trade with his own wealth and on behalf of others, and he used to travel all over, and he was a pious ascetic. He went out on one occasion and was met by an armed thief who said to him: Give me what you have, for I will kill you. He said: You do not need my blood, all you want is the wealth. He said: As for the wealth, it is mine; all I want is your blood. He said: If you insist, then let me pray four rak’ahs. He said: Pray as much as you want. So he did wudoo’, then he prayed four rak’ahs, and among the words that he said in du’aa’ in the last prostration were: “O Most Loving, O Most Loving, O Owner of the majestic Throne, O Initiator, O Returner, O You Who do whatever You will, I ask You by the Light of Your Countenance which fills the pillars of Your Throne, and I ask You by Your Power by which You control all of Your creation, and I ask You by Your mercy which encompasses all things, there is no god but You, O Helper help me” – three times.

He said this du’aa’ three times, then he saw a horseman who was holding a spear between the ears of his horse, and when the thief saw him, he turned to him and stabbed him and killed him, then he turned to him and said: Get up. He said: Who are you, may my father and mother be sacrificed for you? Allaah has helped me by you today. He said: I am an angel from the fourth heaven. When you said your du’aa’ the first time, I heard the gates of heaven tremble, then when you said your du’aa’ the second time I heard a noise from the people of heaven, then when you said your du’aa’ the third time it was said to me: The du’aa’ of one who is in distress, and I asked Allaah to let me kill him.

Anas (may Allaah be pleased with him) said: So you should know that whoever does wudoo’ and prays four rak’ahs and recites this du’aa’, will receive an answer, whether he is in distress or not.

Narrated by Ibn Abi’l-Dunya in Majaabi al-Da’wah (64) and al-Hawaatif (24). It was also narrated via this isnaad by al-Laalkaa’i in Sharh Usool al-I’tiqaad (5/166), in a chapter entitled Siyaaq ma ruwiya min karaamaat Abi Mu’allaq (Reports of the miracles of Abu Mu’allaq). And it was narrated by Abu Moosa al-Madeeni – as stated by al-Haafiz Ibn Hajar in al-Isaabah (7/379) in his biography of Abu Mu’allaq al-Ansaari, and he quoted it in full in his book al-Wazaa’if. It was narrated from him by his student Ibn al-Atheer in Asad al-Ghaabah (6/295). All of them narrated it via al-Kalbi from Anas (may Allaah be pleased with him).

But the report of al-Kalbi was unclear and the reports from him varied.

On one occasion he narrated it from al-Hasan from Anas – as in the report of Ibn Abi’l-Dunya.

On another occasion he narrated it from al-Hasan from Ubayy ibn Ka’b – as mentioned by Ibn Hajar in al-Isaabah, concerning the isnaad of Abu Moosa al-Madeeni.

On another occasion he narrated it from Abu Saalih from Anas – as in the report of Ibn al-Atheer from Abu Moosa al-Madeeni.

Shaykh al-Albaani (may Allaah have mercy on him) said:

This isnaad is problematic, and the problem stems either from the unknown al-Kalbi or from someone further back in the isnaad than him. Al-Hasan – i.e., al-Basri – was mudallis and he used the word ‘an [meaning “from”], so the isnaad is weak.

It is strange that Abu Mu’allaq is mentioned as being one of the Sahaabah, but they did not mention anything to prove that he was such, apart from this fabricated text with this weak isnaad. Hence – and Allaah knows best – it was not narrated by Ibn ‘Abd al-Barr in al-Isti’aab. Al-Dhahabi said in al-Tajreed (2/204): He has an amazing hadeeth, but its isnaad includes al-Kalbi, who is not thiqah (trustworthy). It is narrated in Mujaaboo al-Da’wah, and you can see when you read it that he said concerning al-Kalbi: He is not thiqah (trustworthy). This indicates that no attention was paid to what he said in the isnaad, “he is not the author of the Tafseer”, because al-Kalbi who is the author of the Tafseer is known not to be trustworthy. It says in al-Mughni: They rejected him, and he was regarded as a liar by Sulaymaan al-Taymi, Zaa’idah, and Ibn Ma’een. He was also rejected by Ibn Qattaan and ‘Abd al-Rahmaan.

It is also strange that this story was quoted by Ibn al-Qayyim at the beginning of his book al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa’ al-Shaafi from this report of Ibn Abi’l-Dunya, attributing it to al-Hasan without commenting on its isnaad!

Al-Silsilah al-Da’eefah (5737)

I say:

Al-Kalbi has a corroborating report from Maalik ibn Dinar. Al-Qushayri narrated a similar story in al-Risaalah al-Qushayriyyah (2/85, 86, chapter on Du’aa’) and said:

Abu’l-Husayn ‘Ali ibn Muhammad ibn Bashraan in Baghdad told us: Abu ‘Amr ‘Uthmaan ibn Ahmad, who was known as Ibn al-Sammaak, told us: Muhammad ibn ‘Abd Rabbihi al-Hadrami told us: Bishr ibn ‘Abd al-Malik told us: Moosa ibn al-Hajjaaj told us: Maalik ibn Dinar said: al-Hasan told us, from Anas ibn Maalik (may Allaah be pleased with him) … and he quoted the hadeeth.

But this corroborating report is not valid, because there are two problems with this isnaad:

-1-

Muhammad ibn ‘Abd Rabbihi al-Hadrami – I could find no biography for him.

-2-

Bishr ibn ‘Abd al-Malik, who narrated it from Moosa ibn al-Hajjaaj: I do not know him either. There were three men with this name whose biographies I found:

(i) Bishr ibn ‘Abd al-Malik al-Khuzaa’i, their freed slave from Mosul, who narrated from Ghassaan ibn al-Rabee’ and Muhammad ibn Sulayman Laween and a number of others. Al-Tabaraani narrated from him.

(ii) Bishr ibn ‘Abd al-Malik Abu Yazeed al-Kufi who settled in Basra. He narrated from ‘Awn ibn Moosa and ‘Abd-Allaah ibn ‘Abd al-Rahmaan ibn Ibraaheem al-Ansaari. Abu Haatim wrote from him in Basra and Abu Zur’ah narrated from him. He was asked about him and said he was a Shaykh.

Al-Jarh wa’l-Ta’deel by Ibn Abi Haatim (2/362).

(iii) Bishr ibn ‘Abd al-Malik al-‘Utbi, who narrated from Yahya ibn Sa’eed al-Ansaari. Abu Sa’eed al-Ashajj narrated from him.

Al-Thiqaat by Ibn Hibbaan (6/97).

As you can see, it seems that none of them are the one mentioned in the hadeeth.

But al-Haafiz Ibn Makoola mentioned in al-Ikmaal (5/101) a report narrated from Moosa ibn al-Hajjaaj under the name of Bishraan ibn ‘Abd al-Malik, and he said:

As for Bishraan, he is Bishraan ibn ‘Abd al-Malik, and I think he was Mawsili (from Mosul). He narrated hadeeth from Moosa ibn al-Hajjaaj ibn ‘Imraan al-Samarqandi in Baysaan from Maalik ibn Dinar.

End quote.

Perhaps this is the one who is referred to, and his name was shortened in the book of al-Qushayri to Bishr.

As for Ibn al-Sammaak, he is thiqah (trustworthy). His biography is in Siyar A’laam al-Nubala’ by al-Dhahabi (17/312).

The same is true of Maalik ibn Dinar (d. 127 AH). His biography is in Tahdheeb al-Tahdheeb (10/15).

To sum up:

The story and the du’aa’ are not saheeh (sound) in any way whatsoever, although there is nothing wrong with the phrases used in the du’aa’; rather the words are sound and good, as testified by the texts of the Qur’aan and Sunnah. But that does not mean that the one who says this du’aa’ will necessarily be saved, or that we should believe that Allaah will help the one who says it. Such matters depend on the soundness of the isnaad going back to the Prophet (peace and blessings of Allaah be upon him). As the isnaad in this case is not saheeh, we should not believe that. But if anyone wants to memorize these words and recite them in du’aa’, without regarding them as something that is prescribed in Islam, there is nothing wrong with that in sha Allaah.

And Allaah knows best.

Guidelines on shar’i wird

Is reading some sorts of daroods like darood-taj and darood_lakhi and darood_tunajaiyna etc bidaa`t.

Praise be to Allaah.
We know nothing about what is in these wirds (daroods), but we can tell you some guidelines that you can follow in order to know what is prescribed in Islam and what is bid’ah:

1 – The best wirds are those whose words were narrated from the Prophet (peace and blessings of Allaah be upon him), because Allaah did not choose for him anything but the most perfect and the best, and he did not choose anything but that for his ummah.

2 – It is permissible for a person to send blessings upon the Prophet (peace and blessings of Allaah be upon him) in words that were not narrated (in sharee’ah), so long as they do not include anything that is forbidden, such as exaggerating about him, or praying to Allaah by virtue of the Prophet, or calling upon him instead of Allaah.

3 – The one who is remembering Allaah (reciting dhikr) should not specify any particular time, number or manner of reciting dhikr unless that is proven with saheeh evidence, because Allaah cannot be worshipped except in the manner that He has prescribed in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him). Worship must be that which is prescribed in sharee’ah, with regard to the act itself, the manner in which it is done, the time when it is done and how many times it is done. Whoever adopts a wird whose wording was not narrated from the Prophet (peace and blessings of Allaah be upon him), or specifies a particular number of times or does it at a specific time, is committing bid’ah.

The scholars called this bid’ah al-bid’ah al-idaafiyyah (additional innovation??), because the action itself is prescribed in sharee’ah, but some innovation has been added to it with regard to the manner, the number of times or when it is to be done.

You should note that all goodness rests in following that which has been narrated from the Prophet (peace and blessings of Allaah be upon him). Whoever studies those who recite made-up wirds will find that usually they are falling short when it comes to doing that which was narrated from the Prophet (peace and blessings of Allaah be upon him) such as the dhikrs for morning and evening, etc. This confirms what was narrated from one of the salaf, who said that no person ever introduces an innovation but he gives up an equivalent Sunnah.

And Allaah knows best

Ruling on making du’aa’ in languages other than Arabic in the prayer

Can we ask duas,in languages other than arabic in the salat after thashahud and the duas in sunnah.can we pray other duas from the quran that is not in sunnah.

Praise be to Allaah.
Firstly:

If the worshipper can say du’aa’ well in Arabic, it is not permissible for him to make du’aa’ in any other language.

But if the worshipper is unable to make du’aa’ in Arabic, there is no reason why he should not make du’aa’ in his own language, so long as he starts learning Arabic in the meantime.

With regard to making du’aa’ in languages other than Arabic outside of prayer, there is nothing wrong with that, especially if that will make the worshipper more focused in his du’aa’.

Shaykh al-Islam Ibn Taymiyah said:

It is permissible to make du’aa’ in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs.

Majmoo’ al-Fataawa, 22/488-489.

See also the answers to questions no. 3471 and 11588.

Secondly:

There is nothing wrong with reciting du’aa’s mentioned in the Qur’aan even if there is no report in the Sunnah that the Prophet (peace and blessings of Allaah be upon him) recited them in his du’aa’. They are all good and contain guidance. Most of the du’aa’s of the Prophets and Messengers that we know are from the Qur’aan. Undoubtedly their du’aa’s are the most eloquent and most profound in meaning.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

People should make du’aa’ by reciting the prescribed du’aa’s that are mentioned in the Qur’aan and Sunnah, because these are undoubtedly virtuous and good, and this is the straight path. The scholars of Islam and the imams have mentioned the du’aa’s that are prescribed in Islam, and turned away from the innovated du’aa’s, so we should follow them in that.

Majmoo’ al-Fataawa’, 1/346, 348.

And Allaah knows best.

Du’aa’s between the adhaan and iqaamah

I would like to know what say(doa) before adhaan and iqomah and after adhaan and iqomah.

Praise be to Allaah.
1 – With regard to du’aa’ before the adhaan, there is no du’aa’ to be recited before the adhaan as far as I know. If that time is singled out for any type of du’aa’, this is a reprehensible innovation (bid’ah). But if it is done by coincidence and accidentally then there is nothing wrong with it.

2 – With regard to before the iqaamah, when the muezzin is about to start the iqaamah, we know of no specific words to be recited at this time. Doing so when there is no solid shar’i evidence is a reprehensible innovation (bid’ah).

3 – With regard to the time between the adhaan and iqaamah, du’aa’ is encouraged at this time and it is mustahabb.

It was narrated that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Du’aa’ is not rejected between the adhaan and iqaamah, so make du’aa’.”

(Narrated by al-Tirmidhi, 212; Abu Dawood, 437; Ahmad, 12174 – this version narrated by him. Classed as saheeh by al-Albaani in Saheeh Abi Dawood, 489).

There is a specific du’aa’ to be narrated immediately after the adhaan:

It was narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever says when he hears the call to prayer: ‘Allaahumma Rabba haadhihi’l-da’wat il-taammah wa’l-salaat il-qaa’imah, aati Muhammadan il waseelata wa’l-fadeelah, wab’athhu maqaaman mahmoodan illadhi wa’adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant Muhammad the privilege (of intercession) and also the eminence, and resurrect him to the praised position that You have promised),’ my intercession for him will be permitted on the Day of Resurrection.”

(Narrated by al-Bukhaari, 589).

4 – With regard to du’aa’ after the iqaamah, we know of no evidence for that. If any specific du’aa’ is made in the absence of any sound evidence, it is an innovation (bid’ah).

5 – With regard to du’aa’ at the time of the adhaan, it is Sunnah to repeat what the muezzin is saying, except when he says “Hayya ‘ala’l-salaah, hayya ‘ala’l-falaah (Come to prayer, come to success),” when you should say ‘Laa hawla wa laa quwwata illa Billaah (there is no power and no strength except with Allaah).”

It was narrated that ‘Umar ibn al-Khattaab said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the muezzin says ‘Allaahu akbar, Allaahu akbar’ and one of you says, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Ashhadu an laa ilaaha ill-Allaah’ and you say ‘Ashhadu an laa ilaaha ill-Allaah’; then he says, ‘Ash-hadu anna Muhammadan Rasool Allaah’ and you say, ‘Ash-hadu anna Muhammadan Rasool Allaah’; then he says, ‘Hayya ‘ala’l-salaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Hayya ‘ala’l-falaah’ and you say ‘Laa hawla wa laa quwwata illa Billaah’; then he says, ‘Allaahu akbar, Allaahu akbar’ and you say, ‘Allaahu akbar, Allaahu akbar’; then he says ‘Laa ilaaha ill-Allaah’ and you say, ‘Laa ilaaha ill-Allaah’ from the heart, you will enter Paradise.”

(Narrated by Muslim, 385).

6 – With regard to making du’aa’ at the time of the iqaamah, some of the scholars regarded it as being like the adhaan, so it is mustahabb to repeat the words. Other scholars did not regard it as mustahabb, because of the weakness of the hadeeth which speaks of repeating the words of the iqaamah. These scholars include Shaykh Muhammad ibn Ibraaheem, in al-Fataawa, 2/136, and Shaykh al-‘Uthaymeen in al-Sharh al-Mumti’, 2/84.

It is a mistake to say “Aqaamaha Allaah wa adaamaha Allaah” when the muezzin says “Qad qaamat il-salaah,” because the hadeeth narrated concerning that is da’eef (weak).

It was narrated from Abu Umaamah or from one of the Companions of the Prophet (peace and blessings of Allaah be upon him) that Bilaal began to recite the iqaamah and when he said, “Qad qaamat il-salaah,” the Prophet (peace and blessings of Allaah be upon him) said, “Aqaamaha Allaah wa adaamaha Allaah.” And he said concerning the rest of the iqaamah something like what is mentioned in the hadeeth of ‘Umar (may Allaah be pleased with him) about the adhaan.

(Narrated by Abu Dawood, 528. This hadeeth was classed as da’eef (weak) by al-Haafiz ibn Hajar in al-Talkhees al-Habeer, 1/211)

And Allaah knows best.

The virtue of staying in the mosque after Fajr prayer

I have friends who stay in the masjid after Fajr prayer to mention Allah individually. Others sit in a group and recite Quraan together in the same masjid. What is your opinion about this? Is it better to read the adhkaar of day and night in the masjid or at home?.

Praise be to Allaah.
Firstly:

It is mustahabb to stay in the mosque after Fajr prayer until the sun rises, because this is what the Prophet (peace and blessings of Allaah be upon him) and his companions did, and because there is great reward in that. Muslim (670) narrated from Jaabir ibn Samurah that when the Prophet (peace and blessings of Allaah be upon him) had prayed Fajr, he would sit in his prayer place until the sun had risen properly.

And Muslim also narrated (670) that Sammaak ibn Harb said: I said to Jaabir ibn Samurah: Did you sit with the Messenger of Allaah (peace and blessings of Allaah be upon him)? He said: Yes, frequently. He would not get up from the place in which he had prayed Fajr until the sun had risen, and when the sun had risen he would get up. They used to chat and talk about matters of the Jaahiliyah, and they would laugh but he smiled.

Al-Tirmidhi narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever prays Fajr in congregation then sits remembering Allaah until the sun rises, then prays two rak’ahs, will have a reward like that of Hajj and ‘Umrah.” He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “In full, in full, in full.”

This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

This points to the virtue of sitting in the mosque after Fajr prayer, and the virtue of praying two rak’ahs when the sun has risen fully.

In general, if a person stays in the mosque to remember Allaah (dhikr) and worship Him, or waiting for the prayer, all of these are good deeds and acts of worship that bring one closer to Allaah. Al-Bukhaari (445) and Muslim (649) narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The angels send blessings upon one of you so long as he is in his prayer-place where he offered his prayer, so long as he does not break his wudoo’; they say: ‘O Allaah forgive him, O Allaah have mercy on him.’”

Based on this, your brothers have done well by staying in the mosque to remember Allaah, and we ask Allaah to reward them.

Secondly:

Reading Qur’aan together in unison is not prescribed, because it is not mentioned in the Sunnah. And if it is done in a loud voice that disturbs those who are remembering Allaah and sitting there, then it is even more disliked, because of the general meaning of the words of the Prophet (peace and blessings of Allaah be upon him): “When one of you stands in prayer, he is conversing with his Lord, so let one of you know what he is saying to his Lord and do not raise your voices above one another in reciting when praying.” Narrated by Ahmad (4928) and classed as saheeh by Shu’ayb al-Arna’oot in Tahqeeq al-Musnad.

It says in Fataawa al-Lajnah al-Daa’imah (4/112): What is the ruling on reciting Qur’aan together in the mosque?

Answer: The question is somewhat vague. If what is meant is that they recite together in unison, pausing and stopping at the same time, this is not prescribed, and at the very least it is makrooh, because there is no report from the Prophet (peace and blessings of Allaah be upon him) or from the Sahaabah that they did that. But if that is done for the purpose of teaching, then we hope that there is nothing wrong with it. But if what is meant is that they gather to read Qur’aan in order to memorize it or learn it, and one of them reads whilst the others listen, or each of them reads to himself without raising his voice or reading in unison with others, then that is prescribed, because it is proven that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No people gather in one of the houses of Allaah, reciting the Book of Allaah and studying it together, but sakeenah (tranquillity) descends upon them and the angels surround them and mercy covers them, and Allaah remembers them to those who are with Him.” Narrated by Muslim. End quote.

It also says (4/39):

Question: Is it permissible to recite Soorat Yaa-Seen out loud in the mosque or not? Answer: It is not permissible for anyone to raise his voice when reciting Qur’aan in the mosque, whether it is Soorat Yaa-Seen or any other soorah of the Qur’aan, whether in prayer or otherwise, because it is proven that the Prophet (peace and blessings of Allaah be upon him) came out to the people when they were praying and reciting Qur’aan out loud, and he said: “O people, each of you is conversing with his Lord, so do not raise your voices above one another in reciting.” And because by doing that they distract and disturb one another. End quote.

These readers should be advised and called in a gentle manner.

And Allaah knows best.

Should he send blessings on the Prophet (peace and blessings of Allaah be upon him) when he is repeating the adhaan?

The mu’azzin called for prayer. When he said: “ash-hadu anna Muhammad rasool Allah”, I repeated what he said and sent blessings on the prophet, peace be upon him. Some brother told me that what I added is bid’a (innovation), is this correct? What is the evidence?
I sent blessings on the prophet, peace be upon him, because I heard a hadeeth that means “stingy he is who does not send blessings on me whenever I am mentioned before him” what is the ruling sheikh? Please provide me with an answer, is what I said bid’a?.

Praise be to Allaah.
What is required in the case of dhikrs and du’aa’s that are prescribed for specific situations is to adhere to what is narrated in the Qur’aan and Sunnah, without adding or subtracting anything.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (11/112):

The wording of dhikrs is tawqeefi (i.e., acts of worship which must be done as prescribed in the texts with no room for ijtihaad), and they have special characteristics that cannot be subject to analogy. So one must adhere to the wording as it was narrated. End quote.

The evidence for this principle is the fact that the Prophet (peace and blessings of Allaah be upon him) taught al-Bara’ ibn ‘Aazib (may Allaah be pleased with him) to adhere to the wording without changing it. That was when he taught him the du’aa’ to say when he wanted to sleep. He said to him:

“When you go to your bed, do wudoo’ as for prayer, then lie down on your right side and say:

Allaahumma aslamtu wajhi ilayka wa fawwadtu amri ilayka wa alja’tu zahri ilayka raghbatan wa rahbatan ilayka, la malja’a wa laa manjaa minka illa ilayka. Allaahumma aamantu bi kitaabika alladhi anzalta wa nabiyyika alladhi arsalta (O Allaah I submit my face to You, and I entrust my affairs to You, and I rely totally on You in hope and in fear of You. Verily there is no refuge nor safe haven from You except with You. O Allaah, I believe in Your Book which You have revealed and in Your Prophet whom You have sent).

Then if you die during the night, you will have died following the fitrah (sound nature of man). Make these the last words that you speak.”

He said: I repeated it back to the Prophet (peace and blessings of Allaah be upon him), and when I reached the words. “Allaahumma aamantu bi kitaabika allaahi anzalta (O Allaah, I believe in Your Book which You have revealed),” I said: “Wa rasoolika (And Your Messenger).” He said: “No. Wa nabiyyika alladhi arsalta (and Your Prophet whom You sent).”

Narrated by al-Bukhaari, 224; Muslim, 2710.

The practice of the salaf with regard to matters of Sunnah and bid’ah was always to err on the side of caution and to adhere to the narrated Sunnah for fear of falling into bid’ah.

Ibn Mas’ood (may Allaah be pleased with him) said:

“Moderation in applying Sunnah is better than striving hard in following bid’ah.” End quote. Narrated by al-Tabaraani in al-Mu’jam al-Kabeer (10/208).

Hence some of the Sahaabah denounced the one who added to that which is prescribed. It was narrated from Naafi’ that a man sneezed beside Ibn ‘Umar (may Allaah be pleased with them) and said “Al-hamdu Lillaah wa’l-salaam ‘ala Rasool-Allaah (Praise be to Allaah and peace be upon the Messenger of Allaah).”

Ibn ‘Umar (may Allaah be pleased with him) said: “And I say, ‘Al-hamdu Lillaah wa’l-salaam ‘ala Rasool-Allaah (Praise be to Allaah and peace be upon the Messenger of Allaah)’ – but this is not what the Messenger of Allaah (peace and blessings of Allaah be upon him) taught us. He taught us to say: ‘Al-hamdu Lillaahi ‘ala kulli haal (Praise be to Allaah in all situations).’”

Narrated by al-Tirmidhi (2738) and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

The Prophet (peace and blessings of Allaah be upon him) used to teach them dhikrs with certain wordings, and he was keen for them to memorize them as Allaah had revealed them to him, just as he taught them soorahs from the Qur’aan, so that they might attain their blessing and virtue before Allaah.

Ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) taught me the tashahhud, holding my hand between his, just as he taught me soorahs from the Qur’aan. Narrated by al-Bukhaari (6265).

That also includes what the Prophet (peace and blessings of Allaah be upon him) taught us about responding to the muezzin. Several ahaadeeth have been narrated concerning that, all of which indicate that it is obligatory to limit ourselves to repeating the words of the muezzin, Ashhadu an laa ilaaha ill-Allaah wa ashhadu anna Muhammadan rasool Allaah (I bear witness that there is no god but Allaah and I bear witness that Muhammad is the Messenger of Allaah), without adding or subtracting anything.

It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you hear the call to prayer, say what the muezzin says.”

Narrated by al-Bukhaari (611) and Muslim (383).

It was narrated from ‘Umar ibn al-Khattaab (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If the muezzin says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and one of you says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah),’ and you say, ‘Ashhadu an laa ilaaha ill-Allaah (I bear witness that there is no god except Allaah)’; then he says, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah),’ and you say, ‘Ashhadu anna Muhammadan rasool-Allaah (I bear witness that Muhammad is the Messenger of Allaah)’; then he says, ‘Hayya ‘ala’l-salaah (Come to prayer),’ and you say, ‘La hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Hayya ‘ala’l-falaah (Come to prosperity),’ and you say, ‘Laa hawla wa laa quwwata illa Billaah (There is no power and no strength except with Allaah)’; then he says, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great),’ and you say, ‘Allaahu akbar, Allaahu akbar (Allaah is most great, Allaah is most great)’; then he says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ and one of you says, ‘Laa ilaaha ill-Allaah (There is no god but Allaah),’ from the heart, he will enter Paradise.”

Narrated by Muslim (385).

Think about it: how the Prophet (peace and blessings of Allaah be upon him) explained in detail when he taught us how to respond to the muezzin, which shows you how necessary it is to adhere to what he has taught us, without adding or subtracting anything, otherwise what is the point of all this explaining and teaching?

The Sahaabah understood the aim of the Prophet (peace and blessings of Allaah be upon him), and they used to adhere to what he taught them, and they did not suggest or add any extra phrases.

Al-Bayhaqi narrated in al-Sunan al-Kubra (1/409) with a saheeh isnaad from ‘Eesa ibn Talhah that he said: We entered upon Mu’awiyah and the caller gave the call for prayer. He said: Allaahu akbar, Allaahu akbar, and Mu’aawiyah said; Allaah akbar, Allaahu akbar. He said: Ashhadu an laa ilaaha ill-Allaah, and Mu’aawiyah said: Wa ana ashhadu an laa ilaaha ill-Allaah (And I also bear witness that there is no god but Allaah), he said: Ashhadu anna Muhammadan rasool Allaah, and Mu’aawiyah said, Wa ana ashhadu anna Muhammadan rasool Allaah (and I also bear witness that Muhammad is the Messenger of Allaah). Yahya said: A companion of ours narrated that when he (the muezzin) said Hayya ‘ala al-salaah, he said: Laa hawla was laa quwwata illa Billaah (there is no power and no strength except with Allaah), then he said: This is what we heard your Prophet (peace and blessings of Allaah be upon him) say.

Thus it is clear that you should not add the salawaat (blessings) on the Prophet (peace and blessings of Allaah be upon him) when repeating after the muezzin, because the Prophet (peace and blessings of Allaah be upon him) did not teach us to do that, and neither did his Companions, and it is not known that any of them added anything when he repeated after the muezzin.

Every Muslim believes that sending blessings upon the Prophet (peace and blessings of Allaah be upon him) is one of the noblest acts of worship and obedience, but the dhikrs have situations for which they are prescribed, and we should not transgress those limits or add to them. Ibn al-Qayyim (may Allaah have mercy on him) stated in Jala’ al-Afhaam (327-445) all the situations in which it is prescribed to send blessings upon the Prophet (peace and blessings of Allaah be upon him), including: the tashahhud, at the end of Qunoot, during the funeral prayer, and in the khutbah when saying du’aa’. During the adhaan is not among them, rather after the muezzin finishes, one should send blessings upon the Prophet (peace and blessings of Allaah be upon him).

Ibn al-Qayyim (may Allaah have mercy on him) said in Jala’ al-Afhaam (1/424):

Sending blessings upon the Messenger of Allaah (peace and blessings of Allaah be upon him), although it is one of the best and most beloved of deeds to Allaah, every dhikr has its own place and time, where no other can take its place. They said: hence it is not prescribed to send blessings upon him when bowing or prostrating or standing up straight after bowing. End quote.

Yes, there are ahaadeeth which strongly encourage sending blessings upon the Prophet (peace and blessings of Allaah be upon him), for example:

It was narrated from Husayn ibn ‘Ali ibn Abi Taalib that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The miser is the one in whose presence I am mentioned and he does not send blessings upon me.” Narrated by al-Tirmidhi (3546) and classed as saheeh by al-Albaani in Irwa’ al-Ghaleel (1/35).

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “May his nose be rubbed in the dust, the one in whose presence I am mentioned and he does not send blessings upon me.” Narrated by al-Tirmidhi (3545) and classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

But the scholars explained the meanings of these ahaadeeth.

Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said in Fath al-Baari (11/168-169):

Those who said that it is obligatory to send blessings upon him every time he is mentioned based their view on the ahaadeeth quoted, because the prayer for their noses to be rubbed in the dust and describing them as misers imply a warning, and the warning for omitting something indicates that it is obligatory.

Those who did not regard it as obligatory responded in several ways, such as noting that it is an opinion which is not known from any of the Sahaabah or Taabi’een, so it is a fabricated view, and if that were understood in general terms, it would be obligatory for the muezzin when he gives the adhaan, and the one who hears him, and the reader when he comes across a mention of him in the Qur'aan, and it would be required of the person who enters Islam, when he recites the Shahaadatayn, but that would entail a lot of hardship and difficulty which is contrary to Islam. And praising Allaah whenever He is mentioned would be more deserving of being obligatory, but they did not say that. Al-Qadoori and other Hanafis stated that the view that it is obligatory to send blessings upon the Prophet (peace and blessings of Allaah be upon him) every time he is mentioned is contrary to the scholarly consensus that was present before this view was formed, because it is not narrated from any of the Sahaabah that they addressed the Prophet (peace and blessings of Allaah be upon him) by saying “O Messenger of Allaah, may Allaah send blessings upon you,” and because if that were the case, the listener would never be free to do any other acts of worship.

They responded to what may be understood from the ahaadeeth by noting that they are only confirming the importance of sending blessings upon the Prophet (peace and blessings of Allaah be upon him) and emphasizing it, and it is addressed to the one who habitually does not send blessings on him (peace and blessings of Allaah be upon him) at all. End quote.

So all of the ahaadeeth that were narrated concerning this topic refer to the places prescribed in sharee’ah, or gatherings in which the Prophet (peace and blessings of Allaah be upon him) is mentioned in general terms; they do not mean that blessings should be sent on the Prophet (peace and blessings of Allaah be upon him) when he is mentioned in the Shahaadatayn.

Ibn al-Qayyim (may Allaah have mercy on him) said in Jala’ al-Afhaam (1/393-394), when quoting the points in which he refuted the view of those who said it is obligatory to send blessings upon the Prophet (peace and blessings of Allaah be upon him) every time his name is mentioned:

1 – It is well known, beyond a doubt, that the righteous salaf who are our example did not mention the salawaat every time the Prophet (peace and blessings of Allaah be upon him) was mentioned. This happened innumerable times when they addressed him. They used to say: “O Messenger of Allaah,” and they limited it to that. One of them may have said “May Allaah send blessings upon you”, and this is very clear in many ahaadeeth. If sending blessings upon him had been obligatory when he was mentioned, he would have rebuked them for not doing it.

2 – If it were obligatory to send blessings upon him every time he is mentioned, this would have been one of the most obvious obligations and the Prophet (peace and blessings of Allaah be upon him) would have explained it to his ummah in such a way that they would have no excuse and proof would be established.

3 – This view is not known from any of the Sahaabah, Taabi’een or those who came after them.

4 – If it were obligatory to send blessings upon him every time he is mentioned, then it would be obligatory for the muezzin to say: Ashhadu anna Muhammadan Rasool-Allaah sall Allaahu ‘alayhi wa salaam (I bear witness that Muhammad is the Messenger of Allaah (peace and blessings of Allaah be upon him)). But this is not prescribed for him in the adhaan, let alone made obligatory.

5 – It is obligatory for the one who hears the call and responds to it to send blessings upon him. The listener is enjoined to say what the muezzin says, which indicates that it is permissible to limit it to what he says: Ashhadu an laa ilaaha ill-Allaah, Ashhadu anna Muhammadan rasool-Allaah (I bear witness that there is no god except Allaah, I bear witness that Muhammad is the Messenger of Allaah).. This is what the muezzin says. End quote.

Hence in the books of fiqh there is mention of times and places when it is makrooh to send blessings upon the Prophet (peace and blessings of Allaah be upon him).

In Tuhfat al-Muhtaaj, which is a Shaafa’i book, it says (2/65):

If the worshipper recites or hears a verse in which the name of the Prophet (peace and blessings of Allaah be upon him) is mentioned, it is not mustahabb to send blessings upon him, as the author said in a fatwa (i.e., al-Nawawi). End quote.

Al-Haafiz Ibn Hajar al-Haytami said in al-Fataawa al-Fiqhiyyah al-Kubra (1/131):

There are other ahaadeeth which are similar to the ahaadeeth quoted above, but we have not seen in them any mention of sending blessings on him before the adhaan, or when the muezzin says Muhammad Rasool Allaah afterwards. We have not seen in the words of our imams any mention of that either. In that case neither of these two things is Sunnah in the place mentioned. The one who does one of them, believing that it is Sunnah in that particular place, should be told not to do that and prevented from doing it, because it is inserting an idea without evidence, and the one who do that should be rebuked and told not to do that. End quote.

In Fataawa al-Shaykh Ibn Baaz (10/334) it says:

Similarly, what some people do of adding blessings upon the Prophet (peace and blessings of Allaah be upon him) to the adhaan when the muezzin says Laa ilaaha ill-Allaah, by adding “al-salaah ‘ala al-Nabi (blessings upon the Prophet),” raising their voice with the adhaan or in the microphone, is not permissible and is also an innovation (bid’ah). End quote.

But if the listener does that occasionally, not because he thinks it is obligatory or that it is one of the dhikrs to be recited at that time or that it is part of repeating the adhaan as prescribed, then we hope that there is nothing wrong with it, and that does not reach the point of being bid’ah, in sha Allaah.

And Allaah knows best.
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