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.
Wednesday, March 21, 2012
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.
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.
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
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.
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.
Subscribe to:
Posts (Atom)