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Archive for the ‘Sunnah’ Category

The Best Way for Sisters to Say the Supplication to Alleviate Grief, Distress and Anxiety

 

According to Shaykh Al-Islam Ibn Taymiyyah (May Allah have mercy upon him)
An exclusive translation for Sisters Upon Al-Istiqaamah

Imam Ahmed, Musnad (1/391), and others reported upon the authority of Ibn Mas’ood that the Messenger of Allaah (peace and blessings be upon him) said: “No slave is afflicted with anxiety and grief, and then says:

‘O Allah, I am Your slave, son of Your male slave, son of Your female slave. My forelock is in Your hand. Your judgement upon me is assured and whatever you have decreed for me is just. I ask You by every name belonging to You which You have named Yourself with, revealed in Your Book, taught one of Your creation or which You have preserved in the knowledge of the Unseen with You that You make the Qur’aan the spring of my heart and the light of my chest, a banisher for my grief and a reliever for my anxiety.’
Except that Allaah will replace his distress and grief with joy.”

He was asked, ‘O Messenger of Allaah, should we not learn it?’ He said, “Of course, whoever hears it should learn it.”

Shaykh Al-Islam Ibn Taymiyyah (may Allah have mercy upon him) was asked about a woman who heard the hadeeth: ‘O Allah, I am Your slave , son of Your male slave, son of Your slave. My forelock is in Your hand…(to the end of the hadeeth. And she continuously used this wording. So she was instructed to say, “O Allah I am your female slave  daughter of Your female slave- until the end of it.” However, she refused to say this and persisted upon the original wording. Is she correct in this or not?

He responded:

“Rather, it is befitting for her to say, “O Allah, I am Your female slave (أمتك), daughter (بنت) of Your male slave (عبدك), son of Your female slave (أمتك).”
اللَّهُمَّ إنِّي أَمَتك بِنتُ عَبْدِك ابْنِ أَمَتِك

This is more appropriate and better even though her statement “I am your slave (عبدك), son (ابن) of your slave” has a angle in the Arabic language like the word Zawj (i.e. which can be used for man or wife). And Allah knows best.”

Majmoo’ Al-Fataawa Vol. 22, p. 488.

 

The supplication in Arabic:
اللَّهُمَّ إِنِّى عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أَمَتِكَ نَاصِيَتِى بِيَدِكَ مَاضٍ فِىَّ حُكْمُكَ عَدْلٌ فِىَّ قَضَاؤُكَ أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ أَوْ عَلَّمْتَهُ أَحَداً مِنْ خَلْقِكَ أَوْ أَنْزَلْتَهُ فِى كِتَابِكَ أَوِ اسْتَأْثَرْتَ بِهِ فِى عِلْمِ الْغَيْبِ عِنْدَكَ أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِى وَنُورَ صَدْرِى وَجَلاَءَ حُزْنِى وَذَهَابَ هَمِّى

So according to Shaykh Al-Islam it is better for women to say:

اللَّهُمَّ إنِّي أَمَتك بِنتُ عَبْدِك ابْنِ أَمَتِك

And the rest of the supplication is exactly the same.

Sisters Upon Al-Istiqaamah

 

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His ﷺ Guidance in reciting the Qur’an


He ﷺ would not fail to recite his regular Hizb[1] and his recitation was slow and pleasant, letter by letter; and he would cut off his recitation at the end of each verse and he would prolong it when he recited the Madd letters [2], so he would prolong the recitation of the words: ar-Rahmaan and ar-Raheem. He would seek refuge with Allah at the start of his recitation, saying:


أعوذ با الله من الشيطان الرّجيم
‘A’udhu Billahi Minash-Shaitanir-Rajeem’

‘I seek refuge with Allah from the accursed Satan’


and sometimes, he might say:

اللّهم إنِّي أعوذ بك من الشيطان الرّجيم من همزه ونفخه ونفثه
‘Allahumma, Innee A’udthu Bika Minash-Shaitanir-Rajeem, Min Hamzihi wa Nafkhihi wa Nafthihi’
Oh, Allah! I seek refuge with you from the accursed Satan, from his prompting [his madness], from his blowing [his prise] and from his spittle [his poetry]
[3]

And he used to seek refuge before the recitation. He used to love to listen to the Qur’an recited by someone else and he commanded Ibn Mas’ud to recite and he did so while the prophet (ﷺ) listened and he was so humbled by listening to his recitation, that his eyes filled with tears. He would recite while standing, while sitting, while lying down, while in a state of ritual purity, having performed ablution and in a state of ritual impurity, but not whilst he was Junub[4]. He would recite in a clear, pleasant tone and sometimes, he would cause his voice to reverberate three times, thus: ‘Aa-aa-aa’- this was reported by al-Bukhari. When this is combined with the words of the Prophet () : ‘Beautify the Qur’an with your voices,’ [5]– and his words: ‘Allah does not listen to a prophet as He listens to a Prophet who recites the Qur’an in a pleasant tone,’[6] one can see that this reverberation was deliberate on his, not due to the shaking of his she-camel. If it were not the case, Ibn al-Mughaffal would not have reported that it was voluntary, in order that he be emulated, for he said: ‘He used to cause his voice to reverberate during his recitation.’ And reciting pleasantly and slowly (Taghanni) is of two types:

The first: That which is entailed by reciting naturally, without effort; this is permissable, even though he embellished his natural voice by making it beautiful, as Abu Musa al-Ash’ari (رضي الله عنه) said to the Prophet (): ‘If I had known that you were listening, I would have beautified my recitation for you.’ [7] This is what the Salaf  used to do and all of the evidences prove it.

The second: That which is artifical and is the product of learning, as one learns to sing using all types of invented airs and meters, which were disliked by the Salaf and the evidences of its being disliked are concerning this.

~Transcription: Mukhtasar Zaad al Ma’ad Eng trans.pg 90-92|| Ibn Qayyim


Footnotes

[1] Hizb: One sixtieth part of the Qur’an
[2] Madd letters: Long vowels (Alif, Wauw and Ya’) whose pronouncation is drawn out when recited in the Qur’an.
[3] Narrated by Ahmed, Abu Dawud and Ibn Majah and declared authentic by Ibn Hibban and al-Hakam and adh-Dhahabi confirmed this.
[4] Junub: In a state of major ritual impurity, following sexual intercourse or nocturnal emission; in such a state, a person is required to perform Ghusl (washing the whole body).
[5] Narrated by al-Bukhari, an-Nas’i, Ibn Majah, Abu Dawud, Ahmad and ad-Darimi.
[6] Narrated by al-Bukhari, Muslim, Abu Dawud and an-Nas’i
[7] This was mentioned by al-Haithami in al-Majma on the authory of Abu Musa رضي الله عنه and he said:’ Narrated by Abu Ya’la; and in it (i.e its sanad) is Khalid ibn Nafi’ al-Ash’ari  and he is weak. Ibn Hajar mentions something similar on the authority of Anas رضي الله عنه with a chain of narrators which conforms to the conditions laid down by Imaam Muslim.


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Stick to the sunnah

Ibraaheem at-Taymee (Rahimahullah) used to say:


“O Allaah protect me with Your Religion, and with the Sunnah of Your Prophet, from differing regarding the truth, and from the following of desires, and from the paths of misguidance, and from affairs producing doubts, and from deviation and argumentation.”


al-I`tisaam of ash-Shaatibee (1/116) [Daar Ibn `Affaan, 1st edn., 1412]

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وَمَن يُطِعِ ٱللَّهَ وَٱلرَّسُولَ فَأُوْلَـٰٓٮِٕكَ مَعَ ٱلَّذِينَ أَنۡعَمَ ٱللَّهُ عَلَيۡہِم مِّنَ ٱلنَّبِيِّـۧنَ

وَٱلصِّدِّيقِينَ وَٱلشُّہَدَآءِ وَٱلصَّـٰلِحِينَ‌ۚ وَحَسُنَ أُوْلَـٰٓٮِٕكَ رَفِيقً۬ا – ٦٩

And whoso obeys Allâh and the Messenger , then they will be in the company of those on whom Allâh has bestowed His Grace, of the Prophets, the Siddiqûn (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As­Siddiq), the martyrs, and the righteous.

And how excellent these companions are!

 

(An-Nisa 4:69)

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Advice to Those Who Are Not Praying Any Nawaafil Prayers

QUESTION

What is your advice to someone who has stopped praying the Sunnah prayers in the daytime and does not pray anything at night?

ANSWER by Shaykh Muhammad ‘Umar Baazmool, instructor at Umm Al-Quraa University in Makkah

There is nothing more outstanding as advice than the hadeeth of the Messenger (sallallaahu ‘alayhe wa sallam), when he said:

“The very first thing a servant will be asked about on the Day of Judgement is the prayer. If it is found to be deficient, then it will be said, ‘Doesn’t he have any optional prayers?’ If it is found that he has optional prayers, then they will fill the void, and thus his prayers will be accepted, and the rest of his deeds will also be accepted.” [1]

And the Messenger (sallallaahu ‘alayhe wa sallam) was asked about a dream that Ibn Umar had, so he (sallallaahu ‘alayhe wa sallam) said:

“What a good man ‘Abdullaah ibn Umar is, so long as he prays at night.” [2]

So then consistently praying the optional prayers, the most important of them being the Witr prayer and the (12) Sunnahs throughout the day and night, is from the most important of all affairs to the Muslim. This is because you, O Muslim, by way of them, compensate for the lapses found in your obligatory prayers.

And the Prophet (sallallaahu ‘alayhe wa sallam) clarified in a hadeeth that a man may pray but he may only be credited with half of it, another may pray but only be credited with one third of it, and another may pray but only be credited with one fourth of it… [3]

The meaning is that it often occurs that the people have shortcomings in their prayers, while it is obligatory to offer them, completing them perfectly. So have you actually offered all of your prayers completely and perfectly according to the Sharee’ah?

So then you must take care to consistently offer optional prayers, you must take care to consistently offer the Witr prayer, you must take care to offer the other optional prayers consistently. It has been related that Imaam Ahmad said about the one who does not consistently pray the Witr prayer, “He is an evil man, his witness is not to be accepted.”

So how could a Muslim who has no work keeping him from his worship become lazy and then abandon these (optional) prayers. No doubt, he has caused himself to lose a great amount of good, and to miss an opportunity to obtain tremendous virtues, while being free to do them and try to keep consistency in offering them.

I ask Allaah to excuse us and him, and to be gracious.

There is a hadeeth of the Messenger (sallallaahu ‘alayhe wa sallam):

“May Allaah have Mercy on the one who offers four (rak’ahs) before ‘Asr prayer.” [4]

When you do not pray this prayer, four rak’ahs before the ‘Asr prayer, you have prevented your own self from being included in those whom the Messenger (sallallaahu ‘alayhe wa sallam) supplicated for, those who pray this prayer.

The Messenger (sallallaahu ‘alayhe wa sallam) said:

“Whoever consistanly prays twelve rak’ahs throughout the day and night, a palace will be built for him in Paradise.” [5]

When you abandon the rawaatib prayers, and you do not pray these twelve rak’ahs, you have deprived your own self from this virtue.

Most of the optional prayers have great virtues attached to them, described by the Messenger (sallallaahu ‘alayhe wa sallam). So then, O Muslim, how can you lose out, how can you not be concerned about it?

And Allaah knows best.

FOOTNOTES

[1] Collected by At-Tirmithee, Aboo Daawood, An-Nasaa’ee, and others, see Saheeh Al-Jaami’is-Sagheer wa Ziyaadah #2020.

[2] Saheeh Al-Bukhaaree #1122 (3/10 of Fat-hul-Baaree)

[3] see Saheeh Sunan Abee Daawood #796

[4] Saheeh Sunan Abee Daawood #1270

[5] Saheeh Sunan Abee Daawood #1250

SOURCE

This was translated exclusively for www.bakkah.net from a cassette recording with the knowledge and permission of the shaykh, file no. AAMB015, dated 1423/6/25.

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Imaam Aboo Uthmaan as-Saaboonee (d.449H) (rahimahullah) said:

And one of the distinguishing signs of Ahlus-Sunnah is their love for the Imaams of the Sunnah, its Scholars, its helpers, and its close allies, and their hatred for the leaders of innovation who call to the Hell-Fire and who direct their associates and companions to the home of torment destruction. Allaah, the Sublime, has adorned the hearts of Ahlus-Sunnah, and the light of their hearts with love for the Scholars of the Sunnah, as a bounty from Him, Whose Magnificence is perfect and Sublime.

  • Aqeedatus-Salaf wa Ashaabul-Hadeeh of Aboo Uthmaan as-Saaboonee (rahimahullah)

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Ash-Shaykh Saalih al-Fawzaan, may Allaah preserve him, was asked this question:

Q: Is it permissible for a woman to remain unmarried if a man who already has a wife and children seeks her hand in marriage due to the excuse that she wants an individual who is a virgin?

A: It is not permissible for a woman to remain unmarried, this is haraam upon her except if she has a legislated excuse because this (act, not getting married causes the following):

1: It makes her lose out from (one of the biggest) opportunities of life (marriage).

2: Prevents her from having offspring.

3: This (reason) is the worse of (the reasons) which is this (act) exposes her to Fitnah and exposes her to fall into Faahishah, Fornication, because a woman is in need of a man no matter who she may be and no matter how she guards herself (from zinaa).So she is in need of a man due to what Allaah has given her of shawah (sexual desires), so this act exposes her to fitnah.

So if it is easy for her to get married to who she likes of a man who does not have (another) wife then it is okay. As for it is not easy then her getting married to a man who has a wife is a thousand times better then her remaining single where she is prevented from being married while it is not known that perhaps there is good in this (man) as a husband even though he has three wives, she can be the fourth. So the fact that she lives with women under the protection of a man who can keep her chaste, and causes her to give birth from him, while him being there for her assistance is better then her remaining single…

  • Reference: Ahkaam takhusul Marah, page:41-42, print: Ishbeeliyaa.

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