The Heart Softeners (Part 1)
Chapter 5
Supplications prescribed in
Sharee'ah (Islamic Law)
36627: Takbeer at specified
times and all the time
Question:
What is the takbeer at specified times and
all the time? When does it start?.
Answer:
Praise be to Allaah.
Firstly _ The virtue of Takbeer
The first ten days of Dhu'l-Hijjah are
venerated days. Allaah swore by them in His
Book, and swearing by a thing is indicative of
its importance and great benefit. Allaah says
(interpretation of the meaning):
"By the dawn;
By the ten nights (i.e. the first ten days of
the month of DhulHijjah)" [al-Fajr
89:1]
Ibn `Abbaas, Ibn al-Zubayr, Mujaahid and
others among the earlier and later generations
said: This refers to the ten days of
Dhu'l-Hijjah. Ibn Katheer said: This is the
correct view.
Tafseer Ibn Katheer, 8/413
Good deeds during these days are beloved to
Allaah, because the Prophet (peace and blessings
of Allaah be upon him) said: "There are no days
in which righteous deeds are more beloved to
Allaah than these ten days." They said, "O
Messenger of Allaah, not even jihad for the sake
of Allaah?" The Messenger of Allaah (peace and
blessings of Allaah be upon him) said, "Not even
jihad for the sake of Allaah, except in the case
of a man who went out to fight, giving himself
and his wealth up for the cause, and came back
with nothing."
Narrated by al-Bukhaari, 969; al-Tirmidhi,
757. This version was narrated by al-Tirmidhi
and classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, 605.
One of the righteous deeds during these days
is to remember Allaah by reciting takbeer
(saying "Allaahu akbar") and tahleel (saying
"Laa ilaaha ill-Allaah"), because of the
following evidence.
1 _ 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]
The "appointed days" are the first ten days
of Dhu'l-Hijjah.
2 _ Allaah says (interpretation of the
meaning):
"And remember Allaah during the appointed
Days"
[al-Baqarah 2:203]
These are the days of al-Tashreeq, i.e. the
11th, 12th and
13th of Dhu'l-Hijjah.
3 _ 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, 1141.
Secondly: Description of the Takbeer
The scholars differed concerning the form of
the Takbeer.
1 _ The first view is that it is:
Allaahu akbar, Allaahu akbar, laa ilaaha
ill-Allaah, Allaahu akbar, Allaahu akbar, wa
lillaahi'l-hamd (Allaah is Most Great,
Allaah is Most Great, there is no god but
Allaah, Allaah is Most Great, Allaah is Most
Great, and to Allaah be praise).
2 _ The second view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu
akbar, laa ilaaha ill-Allaah, Allaahu akbar,
Allaahu akbar, Allaahu akbar, wa
lillaahi'l-hamd (Allaah is Most Great,
Allaah is Most Great, Allaah is Most Great,
there is no god but Allaah, Allaah is Most
Great, Allaah is Most Great, Allaah is Most
Great, and to Allaah be praise).
3 _ The third view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu
akbar, laa ilaaha ill-Allaah, Allaahu akbar,
Allaahu akbar, wa lillaahi'l-hamd (Allaah is
Most Great, Allaah is Most Great, Allaah is Most
Great, there is no god but Allaah, Allaah is
Most Great, Allaah is Most Great, and to Allaah
be praise).
The matter is broad in scope because there is
no text narrated from the Prophet SAW which
specifies a particular form of the Takbeer.
Thirdly _ The time of the Takbeer
The takbeer is divided into two categories:
1 _ Takbeer at any time. This is takbeer that
is not limited to a specific time, and it is
Sunnah to say it all the time, morning and
evening, before prayer and after prayer, at all
times.
2 _ Takbeer at certain times. This is takbeer
that is limited to the time immediately after
prayer.
It is Sunnah to recite takbeer at any time
during the first ten days of Dhu'l-Hijjah and
all the days of Tashreeq, starting from the
beginning of the month of Dhu'l-Hijjah (i.e.,
from sunset on the last day of Dhu'l-Qa'dah)
until the end of the days of al-Tashreeq, which
is when the sun sets on the thirteenth day of
Dhu'l-Hijjah).
With regard to at certain times, it starts
from Fajr on the day of `Arafah and lasts until
the sun sets on the last day of the days of
Tashreeq, in addition to the takbeer that may be
recited at any time. So when a person says the
tasleem at the end of the obligatory prayer, he
should pray for forgiveness (by saying
Astaghfir-Allaah) three times, and say,
"Allaahumma anta al-salaam wa minka
al-salaam, tabaarakta yaa dhaa'l-jalaali
wa'l-ikraam ("O Allaah, You are al-Salaam
[the One Who is free from all defects and
deficiencies), and from You is all peace,
blessed are You, O possessor of majesty and
honour)", then start the takbeer.
This is for those who are not on Hajj. The
pilgrims should start the takbeer recited after
prayer from Zuhr on the Day of Sacrifice (the
10th of Dhu'l-Hijjah).
And Allaah knows best.
See Majmoo' Fataawa Ibn Baaz (may
Allaah have mercy on him), 13/17; al-Sharh
al-Mumti' by Ibn `Uthaymeen (may Allaah have
mercy on him), 5/220-224.
Islam Q&A (www.islam-qa.com)
10508: Unrestricted Takbeer
or Takbeer restricted to certain times during
the days of Dhu'l-Hijjah
Question:
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?
Answer:
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.
Kitaab Majmoo' Fataawa wa Maqaalaat
Mutanawwi'ah li Samaahat al-Shaykh `Abd
al-`Azeez ibn `Abd-Allaah ibn Baaz (may Allaah
have mercy on him), vol. 13, p. 17
(www.islam-qa.com)
7747: When should we say "Laa
hawla wa laa quwwata illa Billaah"?
Question:
Pls. let me know the :
(1) meaning with
(2) brief commentary of the sentence, `LAL
HAWLA WALA KUWATAH ILLAH BILLAH HU WAL ALI
ELAZIM".
(3) And, when the same is used.
Answer:
Praise be to Allaah.
The meaning of this phrase (there is no power
and no strength except with Allaah) is a
person's admission that he is unable to do
anything without the help and support of Allaah.
No matter how great his power, energy and
strength may become, a person still cannot do
anything without the help of Allaah Who is Above
all of His creation, the Most Great, compared to
Whom nothing else is great. Every strong person
is weak when compared with Allaah. Every great
person is insignificant and weak when compared
with His Might.
This sentence is uttered when some serious
matter befalls a person that he cannot cope
with, or there is something that it is very
difficult for him to deal with.
Shaykh Sa'd al-Humayd.
Among the occasions on which this phrase is
uttered are the following:
_ When turning over at night:
It was reported that `Ubaadah ibn al-Saamit
said: "The Messenger of Allaah (peace and
blessings of Allaah be upon him) said: `Whoever
turns over at night and says Laa ilaaha
ill-Allaah wahdahu laa shareeka lah, lahu'l-hamd
was lahu'l-mulk wa huwa `ala kulli shay'in
qadeer. Al-hamdu-lillaah wa subhaan-Allaah wa
laa ilaaha ill-Allaah wa Allaahu akbar, wa laa
hawla wa laa quwwata illa Billaah (There is
no god but Allaah Alone, with no partner or
associate. To Him belongs praise and His is the
sovereignty, and He is Able to do all things.
Praise be to Allaah, glory be to Allaah, there
is no god but Allaah and Allaah is Most Great.
There is no power and no strength except with
Allaah), then he says, Allaahumma aghfir
li (O Allaah, forgive me), or he makes
du'aa', his prayer will be granted. If he does
wudoo' and prays, his salaah will be accepted."
(Narrated by al-Bukhaari, 1086)
_ When the muezzin says "Hayya
`ala'l-salaah (come to prayer)" or "Hayya
`ala'l-falaah (come to success)"
It was narrated from Hafs ibn `Aasim ibn
`Umar ibn al-Khattaab, from his father, that his
grandfather `Umar ibn al-Khattaab said: "The
Messenger of Allaah (peace and blessings of
Allaah be upon him) said: `When the muezzin says
"Allaahu akbar, Allaahu akbar (Allaah is
Most Great)," and one of you says, "Allaahu
akbar, Allaahu akbar"; then he says,
"Ashhadu an laa ilaaha illa Allaah (I
bear witness that there is no god except Allaah"
and you say "Ashhadu an laa ilaaha illa
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"; then he says, "Hayya
`ala'l-salaah (come to prayer)" and you say,
"Laa hawla wa laa quwwata illa Billaah";
then he says, "Hayya `ala'l-falaah (come
to success)" 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 illa Allaah" and you
say, "Laa ilaaha illa Allaah" _ if he
says that from the heart, he will enter
Paradise.'" (Narrated by Muslim in his
Saheeh, 578, and by Abu Dawood in his
Sunan, 443)
_ When leaving one's house
It was narrated that Anas ibn Maalik said:
"The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: `Whoever says _ i.e.,
when he is leaving his house _ "Bismillaah,
tawwakaltu `ala Allaah, laa hawla wa laa quwwata
illa Billaah (In the name of Allaah, I put
my trust in Allaah, and there is no power and no
strength except with Allaah)," it will be said
to him, "You are taken care of and protected,"
and the Shaytaan will leave him alone.'"
(Narrated by al-Tirmidhi in his Sunan,
3348. Abu `Eesa said, this is a hasan saheeh
ghareeb hadeeth which we only know through this
isnaad. See Saheeh al-Jaami' by
al-Albaani, 6419. It was also narrated by Abu
Dawood in his Sunan (4431), where he
adds: "And another shaytaan says to him, `What
can you do with a man who has been guided, taken
care of and protected?'")
_ After praying
It was narrated that Abu'l-Zubayr said: "Ibn
al-Zubayr used to say immediately after every
prayer, when he had said the salaam, `Laa
ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-mulk wa lahu'l-hamd wa huwa `ala kulli
shay'in qadeer. Laa hawla wa laa quwwata illa
Billaah wa laa na'budu illaa iyyaah.
Lahu'l-ni'mah wa lahu'l-fadl wa lahu'l-thanaa'
al-hasan. Laa ilaaha ill-Allaah mukhliseena
lahu'l-deena wa law kariha'l-kaafiroon
(There is no god but Allaah Alone, with no
partner or associate His is the sovereignty and
to Him be praise, and He is Able to do all
things. There is no power and no strength except
with Allaah, and we worship none but Him. From
Him (alone) come all blessings and favours, and
all good praise is due to Him. There is no god
but Allaah and we make our worship purely for
Him (alone) however much the disbelievers may
hate that).' He said: `The Messenger of Allaah
(peace and blessings of Allaah be upon him) used
to say these words immediately after every
prayer.'" (Narrated by Muslim in his
Saheeh, 935)
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
14608: The virtue of one who
says Laa ilaaha ill-Allaah
Question:
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?.
Answer:
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.
From Adhkaar al-Yawm wa'l-Laylah min
al-Qur'aan wa Saheeh al-Sunnah, p. 18.
(www.islam-qa.com)
33663: Can we say, "Praise be
to Allaah besides Whom no one can be praised for
that which is disliked"?
Question:
Is it Sunnah to make du'aa' if we are
afflicted by calamity and say, "Praise be to
Allaah besides Whom no one can be praised for
that which is disliked"? I hear this du'aa' a
great deal, but I do not know whether it was
proven to be from the Prophet (peace and
blessings of Allaah be upon him) or not.
Answer:
Praise be to Allaah.
This du'aa' was not narrated from the Prophet
(peace and blessings of Allaah be upon him).
What was narrated from the Prophet (peace and
blessings of Allaah be upon him) is that which
was narrated by Ibn Maajah (3803) from `Aa'ishah
who said: "When the Messenger of Allaah (peace
and blessings of Allaah be upon him) saw
something that he liked, he would say,
`Al-hamdu Lillaah alladhi bi ni'matihi tatimm
ul-saalihaat (Praise by to Allaah by Whose
blessing good things happen).' And if he saw
something that he disliked he would say,
`Al-hamdu Lillaahi `ala kulli haal
(praise be to Allaah in all circumstances).'"
Classed as hasan by al-Albaani in Saheeh Ibn
Maajah.
Shaykh Ibn `Uthaymeen (may Allaah have mercy
on him) said in Tafseer Juz' `Amma (p.
127):
With regard to what some people say. "Praise
be to Allaah besides Whom no one can be praised
for that which is disliked", this is contrary to
that which is taught in the Sunnah. Rather you
should say what the Prophet (peace and blessings
of Allaah be upon him) said: "Al-hamdu
Lillaahi `ali kulli haal (praise be to
Allaah in all circumstances)." If you say,
"Praise be to Allaah besides Whom no one can be
praised for that which is disliked", then you
are in fact announcing that you dislike what
Allaah has decreed for you, and this is not
appropriate. Rather what you should do is to
bear with patience that which Allaah has decreed
for you, whether you like it or not, because the
One Who has decreed it is Allaah, may He be
glorified. He is your Lord and you are His
slave; He is your Owner and you belong to Him.
If Allaah is the One Who has decreed for you
something that you dislike, then do not panic,
rather you must be patient and not get angry,
whether you keep that in your heart or you
express it in your words and physical actions.
Be patient and put up with it, because
circumstances change and nothing in this world
lasts forever. The Prophet (peace and blessings
of Allaah be upon him) said: "Know that victory
comes with patience, and that ease comes with
difficulties, and that with hardship there is
relief." Classed as saheeh by al-Albaani in
Tahqeeq al-Sunnah li Ibn Abi `Aasim, 315.
Allaah is to be praised in all circumstances,
at times of both ease and hardship, because if
He decrees a time of ease, it is a test and a
trial. Allaah says (interpretation of the
meaning):
"and We shall make a trial of you with
evil and with good"
[al-Anbiya' 21:35]
If something bad happens to you, then bear it
with patience, for that is also a test and a
trial from Allaah, to see whether you will be
patient or not. If you are patient and seek
reward from Allaah, then Allaah says
(interpretation of the meaning):
"Only those who are patient shall receive
their reward in full, without reckoning"
[al-Zumar 39:10].
Islam Q&A (www.islam-qa.com)
20953: Ruling on making
du'aa' in languages other than Arabic in the
prayer
Question:
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.
Answer:
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.
Islam Q&A (www.islam-qa.com)
9286: Remembering Allaah in
the washroom
Question:
Can one read Quran or remember
God(Thiker)without speaking out loud but in ones
heart, while in the washroom.
Answer:
Praise be to Allaah.
1 _ There are two types of dhikr: dhikr with
the tongue such as reciting Qur'aan and du'aa's,
which is encouraged in sharee'ah, and dhikr in
the heart, which means thinking of Allaah and
His greatness and power, or reciting the Qur'aan
in one's heart. This does not bring the same
reward as reading Qur'aan, because the reward
has to do with reading, which can only done on
the tongue (by moving the tongue and speaking
the words). The same applies to du'aa'; they
should be spoken on the tongue and it is not
sufficient to recite it in the heart.
The scholars differentiated between the two
types of dhikr. They said that it is makrooh to
remember Allaah on the tongue (by speaking) in
the bathroom and glorify Allaah in that place.
With regard to remembering Allaah in one's
heart, they said that this is not makrooh and
there is nothing wrong with it.
The proof that this distinction is made
between the two kinds of dhikr is the fact that
the scholars are agreed that it is permissible
for a person who is junub (in a state of
impurity following sexual activity) to recite
Qur'aan in his heart, but it is haraam for him
to recite it out loud or utter it.
Al-Nawawi said:
(The scholars) are agreed that if a person
who is junub thinks of Qur'aan in his heart,
without moving his tongue, he is not reciting it
in the way that is forbidden for one who is
junub.
Sharh al-Nawawi `ala Saheeh Muslim,
4/103
Ibn al-Mundhir said in al-Awsat:
`Ikrimah said: A person should not remember
Allaah on his tongue (by speaking) when he is in
the toilet, rather (he should do so) in his
heart.
Al-Awsat, 1/341
The Standing Committee said:
It is part of Islamic etiquette that a person
should remember his Lord when he wants to enter
the toilet or the bathroom, by saying before he
enters: "Allaahumma inni a'oodhu bika min
al-khubthi wa'l-khabaa'ith (O Allaah, I seek
refuge with You from the male and female
devils)." But he should not mention Allaah after
he enters, rather he should stop mentioning Him
after he enters.
Fataawa al-Lajnah al-Daa'imah, 5/93
Shaykh `Abd al-`Azeez ibn Baaz said:
Remembering Allaah in one's heart is
permissible at all times and in all places, in
the washroom and elsewhere. Rather what is
makrooh in the washroom and similar places is to
remember Allaah on one's tongue (by speaking),
except for saying Bismillaah when beginning to
do wudoo'. He should say that if it is not easy
for him to do wudoo' outside the bathroom,
because it is obligatory according to some of
the scholars, and it is Sunnah mu'akkadah (a
confirmed Sunnah) according to the majority.
Fataawa al-Shaykh Ibn Baaz, 5/408
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
11169: Timing of evening
adhkaar
Question:
What is the timing of the evening adhkaar?
What is the best time for reciting them? Can
they be made up later on if one forgets them?
Answer:
Praise be to Allaah. The evening
(al-masaa') is a lengthy period, from
after `asr prayer until `ishaa' prayer _ all of
this period is called masaa' (evening).
It is the same whether one recites the dhikr at
the beginning of this time or at the end, apart
from those adhkaar which the reports
specifically say should be recited at night,
such as reciting Aayat al-Kursi at night.
Adhkaar which should be recited specifically at
night should be recited at night, and those
which should be recited specifically during the
day should be recited during the day. With
regard to making them up if one forgets them, I
hope that he will be rewarded for doing that.
From the fatwas of Shaykh Ibn `Uthaymeen for
al-Da'wah magazine, issue # 1741, 7/2/1421 AH,
p. 36 (www.islam-qa.com)
5666: Du'aa's between the
adhaan and iqaamah
Question:
I would like to know what say(doa) before
adhaan and iqomah and after adhaan and iqomah.
Answer:
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.
Islam Q&A
(www.islam-qa.com)
22765: Is there a set time
for reciting the morning and evening dhikrs?
Question:
Is there a set time for reciting the morning
and evening dhikrs, and if there is a set time
but I do not remember until after that time has
ended, should I still recite them, or not?
Answer:
Praise be to Allaah.
The correct view is that there is a set time
for reciting the morning and evening dhikrs,
because of the time mentioned in many ahaadeeth
of the Prophet (peace and blessings of Allaah be
upon him) in which he said: "Whoever says such
and such in the morning…" and "whoever says such
and such in the evening…"
But the scholars differed to the exact start
and end of the time in the morning and the
evening. Some of the scholars said that the time
in the morning begins when the dawn comes, and
ends when the sun rises. Others said that it
ends when the forenoon (al-duha) ends, but the
preferred time for dhikr is from when dawn
begins until the sun has risen. With regard to
the evening, some scholars said that the time
(for dhikr) begins at the time of `Asr and ends
when the sun sets, and others said that the time
lasts until one-third of the night has passed.
And some of them said that the time for the
evening dhikr starts after sunset.
Perhaps the most appropriate view is that a
person should strive to recite the morning
dhikrs between dawn and sunrise, then if he
misses that it will be acceptable if he recites
them before the time of the forenoon (al-duha)
ends, which is shortly before the time for Zuhr
prayer. And he should recite the evening dhikrs
between the time of `Asr and Maghrib, then if he
misses that it will be acceptable if he recites
them before one-third of the night has passed.
The evidence for this preference is the fact
that the Qur'aan urges us to remember Allaah in
the early morning (bukoor) and in the
late afternoon (`ashiy), which is the
time between `Asr and Maghrib.
Ibn al-Qayyim (may Allaah have mercy on him)
said: "Allaah says (interpretation of the
meaning):
`and glorify the Praises of your Lord,
before the rising of the sun and before (its)
setting'
[Qaaf 50:39]
This is the interpretation of what is
mentioned in the ahaadeeth, `Whoever says such
and such in the morning… and in the evening'.
What is meant by this is before the sun rises,
and before it sets. The time for that is between
dawn and sunrise, and between `Asr and Maghrib.
And Allaah says: `and glorify the praises of
your Lord in the `Ashi (i.e. the time period
after the midnoon till sunset) and in the Ibkaar
(i.e. the time period from early morning or
sunrise till before midnoon)'
[Ghaafir 40:55]
Ibkaar means the first part of the
day, and `ashiy means the latter part. So
the time for these dhikrs is after Fajr and
after `Asr."
(Summarized from al-Waabil al-Sayyib,
200. See also Sharh al-Adhkaar
al-Nawawiyyah by Ibn `Allaaj, 3/74, 75,
100).
There are also dhikrs to be recited during
the night, as was narrated in the hadeeth:
"Whoever recites the last two verses of Soorat
al-Baqarah at night, that will be sufficient for
him." (al-Bukhaari, 4008; Muslim, 807). And it
is known that the night starts at sunset
(Maghrib) and ends at dawn. So the Muslim must
strive to recite every dhikr that is connected
to a specific time at the right time, but if he
misses it, should he make it up or not?
Shaykh Muhammad ibn Saalih al-`Uthaymeen (may
Allaah have mercy on him) said: "With regard to
making it up if he forgets it, I hope that he
will be rewarded for that."
See also Question no 11169 and 3781.
Islam Q&A Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
22015: Mentioning the name
of Allaah in the washroom
Question:
Sometimes I feel afraid when I am in the
washroom and I mention the name of Allaah in my
heart. What is the ruling on that?
Answer:
Praise be to Allaah.
A person should not mention the name of his
Lord inside the washroom, because the place is
not appropriate for that. If he remembers Him in
his heart that is OK, so long as he does not say
this out loud. Otherwise it is better not to say
it out loud in this place; he should wait until
he comes out.
Majmoo' Fataawa al-Shaykh Ibn `Uthaymeen,
vol. 11, p. 109 (www.islam-qa.com)
10192: Is there a du'aa' for
memorizing the Qur'aan?
Question:
Is there a du'aa' for memorizing the Qur'aan,
and what is the way to memorize it?
Answer:
Praise be to Allaah.
I do not know of any du'aa' for memorizing
Qur'aan, except one hadeeth. It was narrated
that the Prophet (peace and blessings of Allaah
be upon him) taught it to `Ali ibn Abi Taalib
(may Allaah be pleased with him), but there is
some dispute as to how sound it is. Ibn Katheer
said concerning it: it is ghareeb, rather munkar
(i.e., it is not saheeh).
Al-Sayyid Muhammad Ridaa said, commenting on
it: its style is that of the fabricated reports,
not the style of the most eloquent of mankind,
Muhammad (peace and blessings of Allaah be upon
him) or the style of `Ali ibn Abi Taalib (may
Allaah be pleased with him), nor the style of
their age.
Al-Dhahabi said this is a shaadhdh (odd)
munkar hadeeth.
From Fataawa al-Shaykh Muhammad ibn Saalih
al-`Uthaymeen, Kitaab al-`Ilm,p. 157
(www.islam-qa.com)
12560: Reading Qur'aan after
Fajr prayer
Question:
At what times Quran can be read. My
understanding is Quran is one of forms of dhikar
and dhikar can be done at any time. But few
brothers in our mosque feel that it cannot be
read between fajr and sun rise, reason is we
cannot perform sajjud during this time and if
sajde-thilawa comes we cannot perform sajdah and
hence we should be reading during this time.
Please answer this question in light of Quran
and Sunnah with some evidence.
Answer:
Praise be to Allaah.
This question covers a number of issues
1 _ When is a Muslim not allowed to read the
Qur'aan?
It is permissible for a Muslim to read
Qur'aan in all situations, except when he is
junub (in a state of major impurity following
sexual activity); he is not permitted to read
Qur'aan in this situation. Shaykh al-Islam [Ibn
Taymiyah] said: "The scholars are unanimously
agreed that it is forbidden for the person who
is junub to read Qur'aan." (See Tawdeeh
al-Ahkaam by `Abd-Allaah al-Bassaam, vol. 1,
p. 309)
With regard to what is mentioned about
reading Qur'aan being dhikr, this is correct,
indeed it is one of the best forms of dhikr,
because it is the words of Allaah.
2 _ The Prophet (peace and blessings of
Allaah be upon him) forbade prayer at certain
times. See the answer to Question # 8818. It was
narrated that it is not allowed to pray or to
bury the dead at those times, but that does not
include reading Qur'aan. Rather it was narrated
from the Prophet (peace and blessings of Allaah
be upon him) that it is mustahabb to remember
Allaah (dhikr) after Fajr, which undoubtedly
includes reading Qur'aan. Al-Tirmidhi narrated
that the Prophet (peace and blessings of Allaah
be upon him) said: "Whoever prays Fajr in
jamaa'ah, then sits and remembers Allaah until
the sun comes up, 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,
"Complete, complete, complete."
(al-Jumu'ah 535; classed as hasan by
al-Albaani in Saheeh Sunan
al-Tirmidhi, 480). Disallowing this is
not valid unless there is evidence (daleel) to
that effect; how can that be when there is
evidence to indicate that it is mustahabb?
3 _ Is sujood al-tilaawah (prostration
during recitation of Qur'aan) considered to be
salaah (prayer)?
Shaykh Ibn `Uthaymeen said:
Some of the scholars were of the view that it
is prayer.
Some of the scholars were of the view that it
is not prayer, because the definition of prayer
does not apply to it, as it is not proven in the
Sunnah that there is any takbeer (saying
"Allaahu akbar" as in the beginning of prayer)
or tasleem (saying salaams, as at the end of
prayer) involved in it. The ahaadeeth narrated
concerning Sujood al-Tilaawah do not
mention anything except sujood (prostration) _
"he prostrated and we prostrated with him" _
except for one hadeeth which was narrated by Abu
Dawood, but its isnaad is subject to question
("he said `Allaahu akbar' when he prostrated").
But there is no tasleem. It was not narrated in
any hadeeth, da'eef (weak) or saheeh (sound),
that he said tasleem after doing sujood
al-tilaawah. If if there is no saheeh hadeeth to
indicate that one should say tasleem, then it is
not prayer, because prayer has to begin with
takbeer and end with tasleem. This is the view
favoured by Shaykh al-Islam Ibn Taymiyah (may
Allaah have mercy on him). On this basis there
is no need for tahaarah (to have wudoo') or to
cover one's `awrah or to face the qiblah. It is
permissible to prostrate even if one has broken
one's wudoo' (minor impurity). Whoever studies
the words of Ibn Taymiyah will see that the
correct view is that which he expressed, which
is that sujood al-tilaawah is not prayer and is
not subject to the same conditions as prayer. If
you recite Qur'aan from memory and you do not
have wudoo', and you come to an aayah where
sujood is required, then according to this view
you may prostrate and it is OK. Ibn `Umar (may
Allaah be pleased with him), even though he was
known to be very strict, used to prostrate when
he did not have wudoo', but to be on the safe
side it is better not to prostrate without
having wudoo'.
Al-Sharh al-Mumti' by Ibn `Uthaymeen,
vol. 4, p. 126
On this basis, it is permissible to read
Qur'aan after praying Fajr, indeed it is
mustahabb. With regard to the issue of the
reader coming across an aayah where sujood
al-tilaawah is required, after Fajr or after
`Asr, Shaykh Ibn Baaz (may Allaah have mercy on
him) was asked whether the person who is reading
Qur'aan after `Asr or after Fajr should do
sujood al-tilaawah. He said:
It is prescribed to do sujood al-tilaawah
after Fajr and after `Asr, because this is
something that is done for a reason, and because
it does not come under the rulings of prayer
according to the more correct of the two
scholarly views. Rather it comes under the
ruling of reading Qur'aan and saying tasbeeh
("subhaan Allaah") and tahleel ("laa ilaaha
ill-Allaah"), so it is permissible for the one
who is reading Qur'aan to do sujood al-tilaawah,
even if he does not have wudoo', according to
the more correct of the two scholarly opinions.
Fataawa al-Shaykh Ibn Baaz (may Allaah
have mercy on him), vol. 2, p. 344
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
21895: Saying Bismillaah for
wudoo' when one is in the bathroom
Question:
Is it permissible for a Muslim, after
relieving himself in the bathroom to say
"Bismillaah" inside the bathroom and then do
wudoo', or should he go out, say "Bismillaah"
then go back in and do wudoo' (because there is
no wudoo' for the one who does not mention the
name of Allaah)? Is it permissible to mention
the name of Allaah when I am taking a bath in
the bathroom?
Answer:
Praise be to Allaah.
Shaykh Ibn `Uthaymeen was asked about that
and he said:
When a person is in the bathroom, he should
say the name of Allaah in his heart and not
utter it aloud. So if you are in this situation,
do this. The more correct opinion is that saying
the name of Allaah is not obligatory, rather it
is mustahabb, but you should not pay attention
to waswaas (insinuating whispers from the
Shaytaan) or be negligent.
Fataawa Islamiyyah, part 1, p. 219
(www.islam-qa.com)
12207: Which is better,
glorifying and praising Allaah, or sending
blessings upon the Prophet (peace and blessings
of Allaah be upon him)?
Question:
Please which is more rewarding with Allah, to
recite "Allahumma salli ala Muhammadin wa
sallim" OR "Subhanallahi wa bi hamdihi wa
subhanallahil azim"?
Answer:
Praise be to Allaah.
We may combine the two, because it is
recommended to send blessings upon the Prophet
before and after asking Allaah for anything. It
was narrated that sending blessings upon the
Prophet is a means of du'aa' being accepted.
This is also true in the case of dhikr using the
words "Subhaan Allaah wa bi hamdih, subhaan
Allaah il-`Azeem (Glory and praise be to
Allaah, glory be to Allaah the Almighty)." The
Messenger of Allaah (peace and blessings of
Allaah be upon him) said that both of them bring
great reward.
Shaykh `Abd-Allaah ibn Jibreen
(www.islam-qa.com)
12173: He wants to learn the
awraad and adhkaars prescribed in Islam
Question:
I would like you to write for me the "awraad
and adhkaars prescribed in Islam ".
Answer:
Praise be to Allaah.
With regard to awraad and
adhkaar (dhikr etc.), there are many of
them. Among those which have been narrated from
the Prophet (peace and blessings of Allaah be
upon him) are adhkaar for getting up from sleep,
du'aa's for morning and evening, and when going
to sleep. One of the du'aa's which the Prophet
(peace and blessings of Allaah be upon him)
taught us to say in the morning and evening is
as follows:
"Reciting `Qul Huwa Allaahu Ahad' and
al-Mi'wadhatayn [the last two soorahs of the
Qur'aan] three times in the evening and in the
morning will protect you against everything."
(Narrated by al-Tirmidhi, al-Da'waat,
3499. It was classed as hasan by al-Albaani in
Saheeh Sunan al-Tirmidhi, no. 2829)
Sayyid al-Istighfaar (the most
superior way of asking for forgiveness), which
is:
"Allaahumma Anta Rabbee laa ilaah illa
Anta, khalaqtani wa ana `abduka wa ana `ala
`ahdika wa wad'ika maa asta'tu, a'oodhu bika min
sharri ma sana'tu aboo'u laka bi ni'matika
`alayya wa aboo'u laka bi dhanbi, faghfir li fa
innahu laa yaghfir al-dhunoob illa anta (O
Allaah, you are my Lord. None has the right to
be worshipped but You. You created me and I am
Your slave, and I am faithful to my covenant and
my promise (to You) as much as I can. I seek
refuge with You from all the evil I have done. I
acknowledge before You all the blessings You
have bestowed upon me, and I confess to You all
my sins. So I entreat You to forgive my sins,
for nobody can forgive sins except You.)." He
[the Prophet (peace and blessings of Allaah be
upon him)] said: Whoever says this during the
day, believing in it with certainty, then dies
on that day before evening comes, will be one of
the people of Paradise, and whoever says it at
night, believing in it with certainty, then dies
on that night before morning comes, will be one
of the people of Paradise."
(Narrated by al-Bukhaari, al-Da'waat,
6306)
It was narrated that Abu Hurayrah said:
"The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: `Whoever says
morning and evening, Subhaan Allaah wa
bihamdih (Glory and praise be to Allaah)'
one hundred times, no one will come on the Day
of Resurrection with anything better than him,
except for one who said the same as he said, or
who said more.'(Narrated by Muslim, al-Dhikr
wa'l-Du'aa', 2692)
The Messenger of Allaah (peace and blessings
of Allaah be upon him) said: "If a person says,
every day in the morning and every night in the
evening, `Bismillaah alladhi laa yadurru ma'a
ismihi shay'un fi'l-ardi wa laa fi'l-sama' wa
Huwa al-Samee' al-`Aleem (In the name of
Allaah with Whose name nothing can cause harm on
earth or in heaven, and He is the All-Seeing,
the All-Knowing)', three times, nothing will
harm him."
(Narrated by al-Tirmidhi, al-Da'waat,
3388, Al-Albaani said in Saheeh Sunan
al-Tirmidhi, it is hasan saheeh. No. 2689)
The Prophet (peace and blessings of Allaah be
upon him) used to say in the evening:
"Amsayna wa amsaa al-mulku Lillaahi
wa'l-hamdu Lillaahi wa laa ilaaha ill-Allaah
wahdahu laa shareeka lah… ([the narrator]
said: I think he added)… lahu'l-mulk wa
lahu'l-hamd wa huwa `ala kulli shay'in qadeer.
As'aluka khayra ma fi hadhihi'l-laylah wa khayra
ma bad'ahaa. Wa a'oodhu bika min sharri
hadhihi'l-laylah wa sharri ma bad'ahaa. Wa
a'oodhu bika min al-kasal wa soo' al-kibari wa
a'oodhu bika min `adhaab al-naar wa `adhaab
al-qabr (We have reached the evening and at
this very time unto Allaah belongs all
sovereignty, and all praise is for Allaah. None
has the right to be worshipped except Allaah
alone, without any partner. ([the narrator]
said: I think he added)…To Him belongs all
sovereignty and praise, and He is over all
things omnipotent. My Lord, I ask You for the
good of this night and the good of what follows
it, and I seek refuge in You from the evil of
this night and the evil of what follows it. My
Lord, I seek refuge in You from laziness and
senility. My Lord, I seek refuge in You from the
torment of the Fire and the punishment of the
grave)." And in the morning he used to say that
too: "Asbahnaa wa asbaha al-mulk Lillaah
wa'l-hamdu Lillaah…(We have reached the
morning and at this very time unto Allaah
belongs all sovereignty…)".
(Narrated by al-Tirmidhi, al-Daw'aat,
3390; classed as saheeh by al-Albaani in
Saheeh Sunan al-Tirmidhi, no. 2699)
The Messenger of Allaah (peace and blessings
of Allaah be upon him) taught his companions to
say in the morning,
"Allaahumma bika asbahnaa wa bika amsaynaa
wa bika nayha wa bika namoot wa ilayka
al-maseer (O Allaah, by Your leave we have
reached the morning and by Your leave we have
reached the evening, by Your leave we live and
die, and unto You is our return)," and to say in
the evening, "Allaahumma bika amsaynaa wa
bika asbahna wa bika nahya wa bika namoot wa
ilayka al-nushoor (O Allaah, by Your leave
we have reached the evening and by Your leave we
have reached the morning, by Your leave we live
and die, and unto You is our resurrection)."
(Narrated by al-Tirmidhi, al-Da'waat,
3391; classed as saheeh by al-Albaani, no. 2700)
He taught one of his companions to say:
"Allaahumma `aalim al-ghaybi wa'l-shahaadah,
faatir al-samawaati wa'l-ard, Rabba kulli
shay'in wa maleekahu, ash-hadu an laa ilaaha ill
anta, a'oodhu bika min sharri nafsi wa min
sharri'l-shaytaan wa sharakihi (O Allaah,
knower of the unseen and the seen, Creator of
the heavens and the earth, Lord and sovereign of
all things, I bear witness that there none has
the right to be worshipped except You. I seek
refuge in You from the evil of my own self and
from the evil of the Shaytaan and his tricks)."
He said: "Say this in the morning and in the
evening, and when you go to your bed."
(Narrated by al-Tirmidhi, al-Da'waat,
3392; classed as saheeh by al-Albaani in
Saheeh Sunan al-Tirmidhi, no. 2701)
The Messenger of Allaah (peace and blessings
of Allaah be upon him) never missed reciting
these du'aa's in the evening and in the morning:
"Allaahumma inni as'aluka al-`aafiyah
fi'l-dunya wa'l-aakhirah. Allaahumma inni
as'aluka al-`afw wa'l-`aafiyah fi deeni wa
dunyaaya wa ahli wa maali. Allaahumma astur
`awrati [`Uthmaan said, `awraati]
wa aamin raw'aati. Allaahumma ihfazni min bayna
yadayya wa min khalfi wa `an yameeni wa `an
shimaali wa min fawqi wa a'oodhu bi `azamatika
an ughtaala min tahti (O Allaah, I ask You
for well-being in this world and in the
Hereafter. O Allaah, I ask You for forgiveness
and well-being in my religious and worldly
affairs, and my family and my wealth. O Allaah,
conceal my faults and keep me safe from the
things that I fear. O Allaah, protect me from
the front and from behind, and on my right and
on my left and from above, and I seek refuge in
Your greatness from receiving unexpected harm
from below me [being swallowed up by the
earth])." (Narrated by Abu Dawood,
al-Adab, 5074. Classed as saheeh by
al-Albaani in Saheeh Sunan Abi Dawood,
4239)
Similarly he said: " `Allaahumma inni
a'oodhu bika min al-kufri wa'l-faqri. Allaahumma
inni a'oodhi bika min `adhaab al-qabri. Laa
ilaaha illa anta (O Allaah, I seek refuge in
You from disbelief and poverty. O Allaah, I seek
refuge in You from the torment of the grave.
None has the right to be worshipped except
You).' Repeat this three times in the morning
and three times in the evening"
(Narrated by Abu Dawood, al-Adab 5090.
Al-Albaani said in Saheeh Sunan Abi
Dawood, its isnaad is hasan. No. 4245)
And he said: "Subhaan Allaah wa bi hamdihi
`adada khalqihi wa ridaa nafsihi wazinata
`arshihi wa midaada kalimaatihi (Glory be to
Allaah and praise be to Him (as great as) the
number of His creatures, the extent of His
satisfaction, the weight of His domain and the
ink (needed to write down His countless) signs
(of presence, omnipotence and grace))."
(Narrated by Muslim, al-Dhikr
wa'l-Istighfaar, 4905. This is to be said in
the morning).
For more information, see Question # 3064,
and books of saheeh du'aa's. And Allaah
knows best.
Islam Q&A Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
7041: He says adhkaar but
bad things happen to him
Question:
There is a man who regularly recites adhkaar,
but despite that, bad things happen to him.
Could it be that he is doing something to cancel
out his adhkaar?
Answer:
Praise be to Allaah.
Perhaps what is meant here is that this man
has done some bad things (makroohaat _ things
which are disliked), or he has committed some
sins, and he fears that his good deeds,
including his daily adhkaar, will be cancelled
out. On this basis we advise him to keep on
reciting the adhkaar and awraad, and to give up
the bad deeds, for good deeds wipe out bad
deeds, and when he repents to Allaah, his bad
deeds will be wiped out and his good deeds will
be multiplied. He should not despair of the
mercy of Allaah or stop doing righteous deeds.
If what is meant here is that this man recites
awraad regularly, but some disasters
(punishments) still happen to him, such as
physical sickness and financial problems, and he
fears that his adhkaar are unacceptable and are
not having the effect of protecting him and
keeping him safe, we say to him, Do not worry,
because disasters and trials befell the Prophets
and the righteous, but that did not detract from
their good or mean that their adhkaar were not
accepted; on the contrary, that happened in
order to raise their status and multiply their
reward.
Al-Lu'lu' al-Makeen min Fataawa al-Shaykh ibn
Jibreen, p. 66 (www.islam-qa.com)
3781: When can adhkaar
al-sabaah be recited?
Question:
If i forgot to say Athakar Assabah before
sunrise,is acceptable if i say it whenever i
wake up??
Answer:
Praise be to Allaah.
Adhkaar al-sabaah (supplications recited in
the morning) are not connected only to the time
when the sun rises; in Arabic the word subh
(morning) applies to dawn and the first part of
the day, as is stated in al-Qaamoos
al-Muheet, 291 [a famous Arabic language
dictionary _ Translator]. Allaah says
(interpretation of the meaning):
"… and celebrate the Praises of your Lord in
the evening and in the morning."[Ghaafir 40:55 _
Yusuf `Ali's translation]
Ibn Katheer said in his Tafseer (4/86)
that this means in the early part of the day and
in the early part of the night. But the best
time of the day for making dhikr is after the
dawn prayer, because Allaah says (interpretation
of the meaning):
"… and glorify the praises of your Lord
before the rising of the sun, and before its
setting…"
[Taa-Haa 20:130]
and the Prophet (peace and blessings of
Allaah be upon him) said:
"Whoever prays Fajr in congregation, then
sits and remembers Allaah (makes dhikr) until
the sun rises, then prays two rak'ahs, will have
a reward like that for Hajj and `Umrah,
complete, complete, complete." (Saheeh
al-Jaami', 6222).
Based on the above, this is how we understand
the reports narrated on this topic, such as the
ahaadeeth:
"Whoever says, in the morning and the
evening, `Subhaan Allaahi wa bi hamdih
(Glory and praise be to Allaah)' one hundred
times, will not come with anything better than
it on the Day of Resurrection, except for one
who does likewise or does more." (Reported by
Muslim, 2692).
"Allaahumma bika asbahnaa wa bika amsaynaa
wa bika nahyaa wa bika namoot wa ilayka
al-nushoor (O Allaah, by Your blessings we
reach the morning, by Your blessings we reach
the evening, by Your blessings we live, by Your
blessings we die, and unto You is the
Resurrection)." (Reported by Abu Dawood in
al-Sunan, no. (5068); al-Nisaa'i in
al-Sunan al-Kubra (9836). Al-Albaani said
it is a saheeh hadeeth).
Therefore you can say Adhkaar al-Sabaah when
you wake up from sleeping, because it is still
the time of subh (morning). And Allaah is the
Source of strength.
Note:
Muslim reported in his Saheeh (no.
747) that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever sleeps
without doing his regular dhikr or part of it,
then recites it during the time between Fajr
prayer and Zuhr prayer, it will be recorded as
if he had recited it at night."
In Sharh Muslim (6/27), al-Nawawi
said:
"This indicates that it is mustahabb (liked,
preferred), to recite awraad (dhikr,
supplications) regularly, and that if one misses
it, one can make it up later."
In `Awn al-Ma'bood (4/198) it says:
"This hadeeth indicates that it is
permissible to recite wird regularly at
night, and that it is permissible to make it up
if one misses it because of sleeping or any
other reason. It also indicates that the one who
does this between Fajr prayer and Zuhr prayer is
like the one who does it at night, so it is
mustahabb to make up tahajjud if one misses it
at night." And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
2165: Adhkaar al-wudoo'
(du'aa's to be recited when doing wudoo')
Question:
What is mustahabb (recommended) to be done
during wudoo'? What should one say afterwards?
Answer:
Praise be to Allaah.
The correct procedure for wudoo' is: a person
should pour water from the vessel onto his hands
three times, then put his right hand into the
vessel and rinse his mouth and nose three times,
then wash his face three times, then wash his
arm up to the elbow three times, then wipe his
head and ears once, then wash his feet up to the
ankles three times. If he washes everything
twice, or once, this is sufficient. Then after
doing wudoo' he should say: "Ashhadu an laa
ilaaha illa-Allaah wahdahu laa shareeka lah, wa
ash-hadu anna Muhammadan `abduhu wa rasooluh.
Allaahumma-j'alni min al-tawwaabeen waj'alni min
al-mutatahhireen (I bear witness that there
is no god but Allaah Alone, with no partner or
associate, and I bear witness that Muhammad is
His slave and Messenger. O Allaah, make me one
of those who repent and make me one of those who
are purify themselves)."
Fataawa al-Lajnah al-Daa'imah, 5/231.
Before doing wudoo', one should say
Bismillah, because of the hadeeth: "There is no
wudoo' for the one who does not mention the name
of Allaah when he starts." (Sunan
al-Tirmidhi, 56)
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
1180: Du'aa' of wudoo'
Question:
Is there any du'aa' to be recited during
wudoo'?
Answer:
Praise be to Allaah.
There is no proof that the Prophet (peace and
blessings of Allaah be upon him) made any du'aa'
during wudoo' whilst washing or wiping his limbs
etc. Any such du'aa's that are known are bid'ah
(innovation) and have no basis. What is known
from Islamic sources is that one should say
"Bismillaah il-Rahmaan il-Raheem" at the
beginning, and after finishing one should recite
the Shahaadatayn and say, "Allaahumma aj'alni
min al-tawwaabeen waj'alni min
al-mutatahhireen (O Allaah, make me one of
those who repent and make me one of those who
purify themselves)."
(Fataawa al-Lajnah al-Daa'imah, 5/205)
(www.islam-qa.com)
2554: Du'aa' to relieve
worry and distress
Question:
Salam,
One of my best friend is having lots of
problems in life and due to this she lost her
happiness, satisfaction, peace of mind. I am
very worried about her. Would you please
recommend me any duah so can she be happy again
in her life. One more thing I heard of `Aiyat
karema', a kind of vasifa, in this if someone
read a specfic duah for 100,000 times then Allah
will fullfill someone's problem. Idon't know if
this is the authentic way to pray to God. Can
you please tell me any duah so I can pray for my
friend. I am very worried about her so please
reply at your earliest convinence. Please give
some advice. Thanks
Answer:
Praise be to Allaah.
There is no evidence to suggest that the
Prophet (peace and blessings of Allaah be upon
him) taught us to repeat any aayah or du'aa' or
dhikr 100,000 times. To learn more about du'aa's
that will relieve worries and distress, please
refer to the book .Alhomoom - Dealing with
Worries and Stress..."
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
2355: Dhikr after salaah and
before sleeping
Question:
Bis-millahir-rahmanir-raheem.
As'salaamu alaikum wa rahmatullah wa
barakatu,
My question is concerning dhikhr
after every fard salat. I have read hadith that
state recite" Allahu Akbar", "Al-hamdulillah"
and "SubhanAllah" 33 times each. I was informed
that it only a total of 30 times after each
compulsory(Allahu Akbar, Al-Hamdulillah and
SubhanAllah 10 times each). Which, if either, is
the correct method for this particuliar dhikr?
Also, it has been related to me that you perform
the same before you go to sleep except you
recite "Allahu Akbar" 34 times which will total
one hundred.
What is the reward recorded on your behalf
for this action? Finally, what is the proper
method for performing dhikr on the right hand ?
Do you start with the thumb going down and left
to right?
Which joints to you count on? Your reply
would be greatly appreciated, insha'Allah.
Jazakullahkhair
Answer:
Praise be to Allaah
The dhikr after salaah referred to in the
question has been reported in a hadeeth reported
by Abu Hurayrah from the Messenger of Allaah
(peace and blessings of Allaah be upon him):
"Whoever glorifies Allaah (says Subhaan
Allaah) thirty-three times immediately after
each prayer, and praises Allaah (says
Al-hamdu Lillaah) thirty-three times, and
magnifies Allaah (says Allaahu akbar)
thirty-three times, this makes ninety-nine, then
to complete one hundred says Laa ilaaha
ill-Allaah wahdahu laa shareeka lahu,
lahu'l-mulk wa lahu'l-hamd wa huwa `ala kulli
shay'in qadeer (There is no god except
Allaah Alone, with no partner, His is the power
and His is the praise, and He is Able to do all
things) _ his sins will be forgiven even if they
are like the foam of the sea." (Reported by
Muslim, 939).
A number of different descriptions of the
dhikr after salaah have been narrated, an
example of which has been referred to in the
question. The evidence for this is the hadeeth
of `Abd-Allaah ibn `Amr (may Allaah be pleased
with him) who said: "The Messenger of Allaah
(peace and blessings of Allaah be upon him)
said: `There are two qualities, no Muslim man
acquires them but he will enter Paradise, and
they are simple and easy. He should glorify
Allaah (say Subhaan Allaah) ten times
immediately after each prayer, and praise Him
(say Al-hamdu Lillaah) ten times and
magnify Him (say Allaahu akbar) ten
times.' I saw the Messenger of Allaah (peace and
blessings of Allaah be upon him) counting this
on his fingers. He said: `That makes one hundred
and fifty on the tongue, and one thousand five
hundred (hasanaat) in the scales.
[Translator's note: each of three phrases
repeated ten times makes thirty; multiplied by
the number of daily prayers, which is five,
makes one hundred and fifty. Each of these good
deeds of the tongue will be rewarded with ten
hasanaat which will be added to the total
of good deeds to be weighed in the balance or
scales on the Day of Judgement]. When you go to
bed, glorify Him and praise Him and magnify Him
one hundred times: that will be one hundred on
the tongue and a thousand in the scales. Who
among you does two thousand and five hundred
sayi'aat (bad deeds) in one day?' They
said: `How could we not count (our sins)?' He
said: `The Shaytaan comes to any one of you
whilst he is praying and says, Remember this,
remember that, until he finishes his prayer and
does not do (this dhikr), or he comes to
him when he is lying down and makes him sleepy,
until he falls asleep (without doing this
dhikr).'" (Abu `Eesaa said: This is a
hasan saheeh hadeeth. Sunan al-Tirmidhi,
3332).
Among the adhkaar that may be recited before
going to sleep, as referred to in the question,
is that reported in the hadeeth of `Ali ibn Abi
Taalib (may Allaah be pleased with him), who
said that Faatimah (upon whom be peace) came to
the Prophet (peace and blessings of Allaah be
upon him) and asked him for a servant. He said,
"Shall I not tell you of something that is
better for you than that? When you go to sleep,
say `Subhaan Allaah' thirty-three times,
`Al-hamdu Lillah' thirty-three times, and
`Allaahu akbar' thirty four times."
(Reported by al-Bukhaari, 4943).
As regards counting this tasbeeh, the
Sunnah is to use the fingers of the right hand,
although it is permitted to use the left hand.
The evidence that the right hand is preferable
was reported by Abu Dawood (may Allaah have
mercy on him), who said: " `Ubayd-Allaah ibn
`Umar ibn Maysarah and Muhammad ibn Qudaamah,
among others, told us: `Aththaam told us from
al-A'mash from `Ataa' ibn al-Saa'ib from his
father from `Abd-Allaah ibn `Amr who said: `I
saw the Messenger of Allaah (peace and blessings
of Allaah be upon him) counting the tasbeeh.'
Ibn Qudaamah said: `With his right hand.'"
(Sunan Abi Dawood, Kitaab al-Salaat, Baab
al-Tasbeeh bi'l-hasaa).
It was said in Haashiyat al-Tahtaawi:
"It is correct that he (peace and blessings of
Allaah be upon him) used to count the
tasbeeh on his right hand. It was
reported that he said: `Count with your finger
tips, for they will be asked and they will be
made to speak.' Ibn Hijr said: Counting the
tasbeeh with the fingertips is better
than using the subhah (prayer-beads or
"rosary").
The sunnah is to count with the fingertips by
putting them on the palm of the hand. As to
precisely which finger of the right hand one
should start with, I have no specific
information on this.
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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Introduction