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
Wednesday, March 21, 2012
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.
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.
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.
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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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.
Read quran its is the Word of Allah the sigh of guidance
Reading quran and exploring it is the true duty of a Muslim because it contains Allah’s message to all people and the quran teaching tells the people that how to act correctly. By learning quran you will find that it guides us to a correct way of life in this world. We as a practicing Muslim should teach our kids quran and let the kids learn quran recitation and do quran memorization and we also do quran memorization by heart and there is an other importing thing that learn quran with tajweed because the tajweed rules are very important regarding the pronunciation and way or read the holy quran and further more enhancing the quranic studies by learning quran tafseer and reading quran the translation with it listening to quran online with the quran recitation don by some of the top reciter also. It is the Book of Allah also talks about life after death. It tells us that Allah has prepared Paradise for good people and Hell for bad people. Wile reading Quran we see that it encourages the worship of only one God Who creates and provides for them. The Book forbids people from evil and condemns those who do wrong. It contains stories of the past Prophets and the examples of bad and good people. Find online quran courses
The virtue of one who says Laa ilaaha ill-Allaah
What is the reward of one who says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer (there is no god but Allaah alone, with no partner or associate. His is the Dominion and to Him be praise, and He is able to do all things) one hundred times each day?.
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day will have (a reward) equivalent to freeing ten slaves, one hundred hasanaat (good deeds) will be recorded for him and one hundred sayi’aat (bad deeds) will be erased from him, and he will be protected from the Shaytaan for that day until evening comes. No one can do anything better than what he has done except one who does more than that. Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times in a day, his sins will be erased even if they were like the foam of the sea.”
Narrated by al-Bukhaari and Muslim.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day will have (a reward) equivalent to freeing ten slaves, one hundred hasanaat (good deeds) will be recorded for him and one hundred sayi’aat (bad deeds) will be erased from him, and he will be protected from the Shaytaan for that day until evening comes. No one can do anything better than what he has done except one who does more than that. Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times in a day, his sins will be erased even if they were like the foam of the sea.”
Narrated by al-Bukhaari and Muslim.
Learn Holy Quran because it will be a proof for us muslim on the Day of Judgment.
This is due to the statement of the Messenger: “And the Quran is a proof for you or against you.” [Muslim] so the deputy of every Muslim is to read quran and learn quran with tajweed so one of two things will occur with this proof, the Book of Allah. And this quran education will be in your favor, a proof for us on the Day when we will need every single good deed and learning quran along with doing quran memorization is one of it and to add more spread the quran teaching and spread the kids quran knowledge and listening to quran online and understand the quran tafseer , it will be something standing against us and follow the guidance of or prophet Muhammad peace be upon him, and these good deeds will be a proof against us! Who could be saved from the terrors of that Day if Allah’s own Speech is against him?!?! Think carefully, so reading Arabic Quran and teaching our kids quran qaida with the tafseer of quran and let the kids memorize quran dear Muslim brother or sister, about your position with the reading Quran! Are you neglecting it, contradicting it, being heedless of its orders and prohibitions, are you thinking deeply over it?! Will it be on your side on the Day of Judgment.? So learn quran recitation! O Allah! We ask you, by Your Glorious Speech and the rest of your beautiful Names and Attributes, to make the Quran a proof for us! So the Quran tutor should let his student know about these facts also,
Meaning of the words of tasbeeh, Subhaan Allaah wa bi hamdihi
What aree deeper meanings to subhan allah wa bihamdihi and bismillah . please explain for they will help me in my salat.
Praise be to Allaah.
Firstly:
The words of tasbeeh, “Subhaan Allaah”, incorporate one of the greatest fundamental meanings of Tawheed and one of the basic principles of belief in Allaah, may He be glorified and exalted, which is declaring Him to be above any fault, shortcoming, corrupt notions or false idea.
The basic linguistic meaning points to this and is taken from the word al-sabh which means distance or being far from something.
Al-‘Allaamah Ibn Faaris said: The Arabs say: Subhaana min kadha meaning How far away is such and such. Al-A’sha said:
Subhaana min ‘Alqamat al-faakhir aqoolu lamma jaa’ani fakhruhu
How surprising is ‘Alqamah when he boasts; I said that when I heard about his boasting.
Some people interpreted these lines as meaning: It is very surprising when ‘Alqamah boasts, and this is close to the meaning of distance, because the speaker is far away from pride. End quote.
Mu’jam Maqaayees al-Lughah (3/96).
So tasbeeh of Allaah means declaring that one’s heart and mind are far removed from thinking that there is any shortcoming in Him, or attributing any evil to Him, and declaring Him to be far above any fault that is attributed to Him by the mushrikeen and heretics.
It is this meaning that is indicated in the Qur’aan.
Allaah says (interpretation of the meaning):
“No son (or offspring) did Allaah beget, nor is there any ilâh (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah [Subhaan Allaah] above all that they attribute to Him!”
[al-Mu’minoon 23:91]
“And they have invented a kinship between Him and the jinn, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be called to account).
159. Glorified be Allaah [Subhaan Allaah]! (He is free) from what they attribute unto Him!”
[al-Saffaat 37:158-159]
“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All‑Mighty, the Compeller, the Supreme. Glory be to Allaah! (High is He) above all that they associate as partners with Him”
[al-Hashr 59:23]
It also appears in the report narrated by Imam Ahmad in al-Musnad (5384) from Hudhayfah (may Allaah be pleased with him), describing the recitation of the Prophet (peace and blessings of Allaah be upon him) in the night prayer. He said: “When he came to a verse which spoke of Allaah being above any fault or defect, he said Subhaan Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4782) and by the editors of al-Musnad.
Imam al-Tabaraani narrated in his book al-Du’aa’ a number of reports explaining this meaning of this word, which he compiled in a chapter entitled Tafseer al-Tasbeeh (explanation of the phrase Subhaan Allaah) (p. 498-500). Among the reports that he quoted in this chapter are the following:
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him):
Subhaan Allaah means declaring Allaah to be above every bad thing.
It was narrated that Yazeed ibn al-Asamm said:
A man came to Ibn ‘Abbaas (may Allaah be pleased with him) and said:
“Laa ilaaha ill-Allaah” we know: there is no god other than Him. “Al-hamdu Lillaah” we know: all blessings come from Him and He is the One Who to be praised for them. “Allaahu akbar” we know: there is nothing greater than Him. But what does “Subhaan Allaah” mean?
He said: This is a word that Allaah has approved for Himself, and has enjoined His angels to say, and inspired the elite of His creation to utter.
It was narrated that ‘Abd-Allaah ibn Buraydah narrated that a man asked ‘Ali (may Allaah be pleased with him) about the phrase “Subhaan Allaah” and he said: It is veneration of the majesty of Allaah.
It was narrated that Mujaahid said:
Tasbeeh means to declare that Allaah is free of anything bad.
It was narrated that Maymoon ibn Mahraam said:
Subhaan Allaah is veneration of Allaah and is a phrase by which Allaah is venerated.
It was narrated that al-Hasan said:
Subhaan Allaah is a restricted phrase that cannot be used with reference to any of creation.
It was narrated that Abu ‘Ubaydah Mu’ammar ibn al-Mathanna said:
Subhaan Allaah is declaring Allaah to be above (all defects).
Al-Tabaraani said: al-Fadl ibn al-Habbaab told us: I heard Ibn ‘Aa’ishah say:
When the Arabs find something objectionable and regard it as very serius, they say “Subhaan”. It is as if it is declaring Allaah to be above every bad thing that it is inappropriate to attribute to Him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The command to glorify Him (by saying Subhaan Allaah) also implies declaring Him to be above every fault and shortcoming, and affirming the attributes of perfection for Him. Tasbeeh implies declaring Him to be above any fault and venerating Him, and veneration implies affirming praiseworthy attributes for which He is praised, and that implies declaring Him to be above any faults, praising Him, magnifying Him and affirming His Oneness. End quote.
Majmoo’ al-Fataawa 16/125
Secondly:
With regard to the meaning of the phrase bi hamdihi: in brief, it means combining tasbeeh (glorification) and hamd (praise), either simultaneously or consecutively. So the meaning is: I glorify Allaah as I am praising Him or I glorify Allaah and I praise Him.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
With regard to the words “wa bi hamdihi”:
It was said that the waw indicates simultaneous action, so the meaning is: I glorify Allaah at the time when I am praising Him for His help and support. And it was said that it refers to consecutive actions, so the meaning is: I glorify Allaah and I praise Him.
It may be that the meaning is: I laud Him by praising Him. So “Subhaan Allaah” is a separate phrase, and “bi hamdihi” is separate phrase.
Al-Khattaabi said concerning the phrase “Subhaanaka Allaahumma Rabbana wa bi hamdika (Glory be to You, O Allaah, our Lord, and praise) – i.e., by means of Your strength which is a blessing for which You are to be praised I glorify You, not by my power and strength. End quote.
Fath al-Baari (13/541). See also al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (1/457).
Thirdly:
With regard to the meaning of the Basmalah, “Bismillaah (in the name of Allaah)”, this has been explained and discussed in the answer to question no. 21722.
And Allaah knows best.
Praise be to Allaah.
Firstly:
The words of tasbeeh, “Subhaan Allaah”, incorporate one of the greatest fundamental meanings of Tawheed and one of the basic principles of belief in Allaah, may He be glorified and exalted, which is declaring Him to be above any fault, shortcoming, corrupt notions or false idea.
The basic linguistic meaning points to this and is taken from the word al-sabh which means distance or being far from something.
Al-‘Allaamah Ibn Faaris said: The Arabs say: Subhaana min kadha meaning How far away is such and such. Al-A’sha said:
Subhaana min ‘Alqamat al-faakhir aqoolu lamma jaa’ani fakhruhu
How surprising is ‘Alqamah when he boasts; I said that when I heard about his boasting.
Some people interpreted these lines as meaning: It is very surprising when ‘Alqamah boasts, and this is close to the meaning of distance, because the speaker is far away from pride. End quote.
Mu’jam Maqaayees al-Lughah (3/96).
So tasbeeh of Allaah means declaring that one’s heart and mind are far removed from thinking that there is any shortcoming in Him, or attributing any evil to Him, and declaring Him to be far above any fault that is attributed to Him by the mushrikeen and heretics.
It is this meaning that is indicated in the Qur’aan.
Allaah says (interpretation of the meaning):
“No son (or offspring) did Allaah beget, nor is there any ilâh (god) along with Him. (If there had been many gods), then each god would have taken away what he had created, and some would have tried to overcome others! Glorified be Allaah [Subhaan Allaah] above all that they attribute to Him!”
[al-Mu’minoon 23:91]
“And they have invented a kinship between Him and the jinn, but the jinn know well that they have indeed to appear (before Him) (i.e. they will be called to account).
159. Glorified be Allaah [Subhaan Allaah]! (He is free) from what they attribute unto Him!”
[al-Saffaat 37:158-159]
“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He), the King, the Holy, the One Free from all defects, the Giver of security, the Watcher over His creatures, the All‑Mighty, the Compeller, the Supreme. Glory be to Allaah! (High is He) above all that they associate as partners with Him”
[al-Hashr 59:23]
It also appears in the report narrated by Imam Ahmad in al-Musnad (5384) from Hudhayfah (may Allaah be pleased with him), describing the recitation of the Prophet (peace and blessings of Allaah be upon him) in the night prayer. He said: “When he came to a verse which spoke of Allaah being above any fault or defect, he said Subhaan Allaah.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’ (4782) and by the editors of al-Musnad.
Imam al-Tabaraani narrated in his book al-Du’aa’ a number of reports explaining this meaning of this word, which he compiled in a chapter entitled Tafseer al-Tasbeeh (explanation of the phrase Subhaan Allaah) (p. 498-500). Among the reports that he quoted in this chapter are the following:
It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him):
Subhaan Allaah means declaring Allaah to be above every bad thing.
It was narrated that Yazeed ibn al-Asamm said:
A man came to Ibn ‘Abbaas (may Allaah be pleased with him) and said:
“Laa ilaaha ill-Allaah” we know: there is no god other than Him. “Al-hamdu Lillaah” we know: all blessings come from Him and He is the One Who to be praised for them. “Allaahu akbar” we know: there is nothing greater than Him. But what does “Subhaan Allaah” mean?
He said: This is a word that Allaah has approved for Himself, and has enjoined His angels to say, and inspired the elite of His creation to utter.
It was narrated that ‘Abd-Allaah ibn Buraydah narrated that a man asked ‘Ali (may Allaah be pleased with him) about the phrase “Subhaan Allaah” and he said: It is veneration of the majesty of Allaah.
It was narrated that Mujaahid said:
Tasbeeh means to declare that Allaah is free of anything bad.
It was narrated that Maymoon ibn Mahraam said:
Subhaan Allaah is veneration of Allaah and is a phrase by which Allaah is venerated.
It was narrated that al-Hasan said:
Subhaan Allaah is a restricted phrase that cannot be used with reference to any of creation.
It was narrated that Abu ‘Ubaydah Mu’ammar ibn al-Mathanna said:
Subhaan Allaah is declaring Allaah to be above (all defects).
Al-Tabaraani said: al-Fadl ibn al-Habbaab told us: I heard Ibn ‘Aa’ishah say:
When the Arabs find something objectionable and regard it as very serius, they say “Subhaan”. It is as if it is declaring Allaah to be above every bad thing that it is inappropriate to attribute to Him.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The command to glorify Him (by saying Subhaan Allaah) also implies declaring Him to be above every fault and shortcoming, and affirming the attributes of perfection for Him. Tasbeeh implies declaring Him to be above any fault and venerating Him, and veneration implies affirming praiseworthy attributes for which He is praised, and that implies declaring Him to be above any faults, praising Him, magnifying Him and affirming His Oneness. End quote.
Majmoo’ al-Fataawa 16/125
Secondly:
With regard to the meaning of the phrase bi hamdihi: in brief, it means combining tasbeeh (glorification) and hamd (praise), either simultaneously or consecutively. So the meaning is: I glorify Allaah as I am praising Him or I glorify Allaah and I praise Him.
Al-Haafiz Ibn Hajar (may Allaah have mercy on him) said:
With regard to the words “wa bi hamdihi”:
It was said that the waw indicates simultaneous action, so the meaning is: I glorify Allaah at the time when I am praising Him for His help and support. And it was said that it refers to consecutive actions, so the meaning is: I glorify Allaah and I praise Him.
It may be that the meaning is: I laud Him by praising Him. So “Subhaan Allaah” is a separate phrase, and “bi hamdihi” is separate phrase.
Al-Khattaabi said concerning the phrase “Subhaanaka Allaahumma Rabbana wa bi hamdika (Glory be to You, O Allaah, our Lord, and praise) – i.e., by means of Your strength which is a blessing for which You are to be praised I glorify You, not by my power and strength. End quote.
Fath al-Baari (13/541). See also al-Nihaayah fi Ghareeb al-Hadeeth by Ibn al-Atheer (1/457).
Thirdly:
With regard to the meaning of the Basmalah, “Bismillaah (in the name of Allaah)”, this has been explained and discussed in the answer to question no. 21722.
And Allaah knows best.
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