zainab onez - piang
from davao city | Signed on: Fri 20 Aug 2010 15:24:56 CDT
Some of the Miracles of the Holy Prophet Muhammad
Food Multiplication
Volume 4, Book 56, Number 780:
Narrated Jabir:
My father had died in debt. So I came to the Prophet and said, "My father (died) leaving unpaid debts, and I have nothing except the yield of his date palms; and their yield for many years will not cover his debts. So please come with me, so that the creditors may not misbehave with me." The Prophet went round one of the heaps of dates and invoked (Allah), and then did the same with another heap and sat on it and said, "Measure (for them)." He paid them their rights and what remained was as much as had been paid to them.
Water Multiplication
Volume 4, Book 56, Number 779:
Narrated 'Abdullah:
We used to consider miracles as Allah's Blessings, but you people consider them to be a warning. Once we were with Allah's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Apostle , and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).
Volume 4, Book 56, Number 777:
Narrated Al-Bara:
We were one-thousand-and-four-hundred persons on the day of Al-Hudaibiya (Treaty), and (at) Al-Hudaibiya (there) was a well. We drew out its water not leaving even a single drop. The Prophet sat at the edge of the well and asked for some water with which he rinsed his mouth and then he threw it out into the well. We stayed for a short while and then drew water from the well and quenched our thirst, and even our riding animals drank water to their satisfaction.
Volume 1, Book 7, Number 340:
Narrated 'Imran:
Once we were traveling with the Prophet and we carried on traveling till the last part of the night and then we (halted at a place) and slept (deeply). There is nothing sweeter than sleep for a traveler in the last part of the night. So it was only the heat of the sun that made us to wake up and the first to wake up was so and so, then so and so and then so and so (the narrator 'Auf said that Abu Raja' had told him their names but he had forgotten them) and the fourth person to wake up was 'Umar bin Al-Khattab. And whenever the Prophet used to sleep, nobody would wake him up till he himself used to get up as we did not know what was happening (being revealed) to him in his sleep. So, 'Umar got up and saw the condition of the people, and he was a strict man, so he said, "Allahu Akbar" and raised his voice with Takbir, and kept on saying it loudly till the Prophet got up because of it. When he got up, the people informed him about what had happened to them. He said, "There is no harm (or it will not be harmful). Depart!" So they departed from that place, and after covering some distance the Prophet stopped and asked for some water to perform the ablution. So he performed the ablution and the call for the prayer was pronounced and he led the people in prayer. After he finished from the prayer, he saw a man sitting aloof who had not prayed with the people. He asked, "O so and so! What has prevented you from praying with us?" He replied, "I am junub and there is no water. " The Prophet said, "Perform tayammum with (clean) earth and that is sufficient for you."
Then the Prophet proceeded on and the people complained to him of thirst. Thereupon he got down and called a person (the narrator 'Auf added that Abu Raja' had named him but he had forgotten) and 'Ali, and ordered them to go and bring water. So they went in search of water and met a woman who was sitting on her camel between two bags of water. They asked, "Where can we find water?" She replied, "I was there (at the place of water) this hour yesterday and my people are behind me." They requested her to accompany them. She asked, "Where?" They said, "To Allah's Apostle ." She said, "Do you mean the man who is called the Sabi', (with a new religion)?" They replied, "Yes, the same person. So come along." They brought her to the Prophet and narrated the whole story. He said, "Help her to dismount." The Prophet asked for a pot, then he opened the mouths of the bags and poured some water into the pot. Then he closed the big openings of the bags and opened the small ones and the people were called upon to drink and water their animals. So they all watered their animals and they (too) all quenched their thirst and also gave water to others and last of all the Prophet gave a pot full of water to the person who was junub and told him to pour it over his body. The woman was standing and watching all that which they were doing with her water. By Allah, when her water bags were returned the looked like as if they were more full (of water) than they had been before (Miracle of Allah's Apostle) Then the Prophet ordered us to collect something for her; so dates, flour and sawiq were collected which amounted to a good meal that was put in a piece of cloth. She was helped to ride on her camel and that cloth full of food-stuff was also placed in front of her and then the Prophet said to her, "We have not taken your water but Allah has given water to us." She returned home late. Her relatives asked her: "O so and so what has delayed you?" She said, "A strange thing! Two men met me and took me to the man who is called the Sabi' and he did such and such a thing. By Allah, he is either the greatest magician between this and this (gesturing with her index and middle fingers raising them towards the sky indicating the heaven and the earth) or he is Allah's true Apostle."
Afterwards the Muslims used to attack the pagans around her abode but never touched her village. One day she said to her people, "I think that these people leave you purposely. Have you got any inclination to Islam?" They obeyed her and all of them embraced Islam.
Abu 'Abdultah said: The word saba'a means "The one who has deserted his old religion and embraced a new religion." Abul 'Ailya said, "The Sabis are a sect of people of the Scripture who recite the Book of Psalms."
Supplication for Rain
Volume 8, Book 73, Number 115:
Narrated Anas:
A man came to the Prophet on a Friday while he (the Prophet) was delivering a sermon at Medina, and said, "There is lack of rain, so please invoke your Lord to bless us with the rain." The Prophet looked at the sky when no cloud could be detected. Then he invoked Allah for rain. Clouds started gathering together and it rained till the Medina valleys started flowing with water. It continued raining till the next Friday. Then that man (or some other man) stood up while the Prophet was delivering the Friday sermon, and said, "We are drowned; Please invoke your Lord to withhold it (rain) from us" The Prophet smiled and said twice or thrice, "O Allah! Please let it rain round about us and not upon us." The clouds started dispersing over Medina to the right and to the left, and it rained round about Medina and not upon Medina. Allah showed them (the people) the miracle of His Prophet and His response to his invocation.
Lights to guide Companions
Volume 1, Book 8, Number 454:
Narrated Anas bin Malik:
Two of the companions of the Prophet departed from him on a dark night and were led by two lights like lamps (going in front of them from Allah as a miracle) lighting the way in front of them, and when they parted, each of them was accompanied by one of these lights till he reached their (respective) houses.
Crying of the stem of the Date-palm Tree
Volume 4, Book 56, Number 783:
Narrated Ibn Umar:
The Prophet used to deliver his sermons while standing beside a trunk of a datepalm. When he had the pulpit made, he used it instead. The trunk started crying and the Prophet went to it, rubbing his hand over it (to stop its crying).
Glorification of Allah by the Prophet's meals
Volume 4, Book 56, Number 779:
Narrated 'Abdullah:
We used to consider miracles as Allah's Blessings, but you people consider them to be a warning. Once we were with Allah's Apostle on a journey, and we ran short of water. He said, "Bring the water remaining with you." The people brought a utensil containing a little water. He placed his hand in it and said, "Come to the blessed water, and the Blessing is from Allah." I saw the water flowing from among the fingers of Allah's Apostle, and no doubt, we heard the meal glorifying Allah, when it was being eaten (by him).
The expulsion of a liar's corpse by the Earth
Volume 4, Book 56, Number 814:
Narrated Anas:
There was a Christian who embraced Islam and read Surat-al-Baqara and Al-Imran, and he used to write (the revelations) for the Prophet. Later on he returned to Christianity again and he used to say: "Muhammad knows nothing but what I have written for him." Then Allah caused him to die, and the people buried him, but in the morning they saw that the earth had thrown his body out. They said, "This is the act of Muhammad and his companions. They dug the grave of our companion and took his body out of it because he had run away from them." They again dug the grave deeply for him, but in the morning they again saw that the earth had thrown his body out. They said, "This is an act of Muhammad and his companions. They dug the grave of our companion and threw his body outside it, for he had run away from them." They dug the grave for him as deep as they could, but in the morning they again saw that the earth had thrown his body out. So they believed that what had befallen him was not done by human beings and had to leave him thrown (on the ground).
The Speech of the Wolf
Volume 3, Book 39, Number 517:
Narrated Abu Huraira:
The Prophet said, "While a man was riding a cow, it turned towards him and said, 'I have not been created for this purpose (i.e. carrying), I have been created for sloughing.l" The Prophet added, "I, Abu Bakr and 'Umar believe in the story." The Prophet went on, "A wolf caught a sheep, and when the shepherd chased it, the wolf said, 'Who will be its guard on the day of wild beasts, when there will be no shepherd for it except me?' "After narrating it, the Prophet said, "I, Abu Bakr and 'Umar too believe it." Abu Salama (a sub-narrator) said, "Abu Bakr and 'Umar were not present then."
It has been written that a wolf also spoke to one of the companions of the Prophet near Medina as narrated in Fath-al-Bari:Narrated Unais bin 'Amr: Ahban bin Aus said, "I was amongst my sheep. Suddenly a wolf caught a sheep and I shouted at it. The wolf sat on its tail and addressed me, saying, 'Who will look after it (i.e. the sheep) when you will be busy and not able to look after it? Do you forbid me the provision which Allah has provided me?' " Ahban added, "I clapped my hands and said, 'By Allah, I have never seen anything more curious and wonderful than this!' On that the wolf said, 'There is something (more curious) and wonderful than this; that is, Allah's Apostle in those palm trees, inviting people to Allah (i.e. Islam).' "Unais bin 'Amr further said, "Then Ahban went to Allah's Apostle and informed him what happened and embraced Islam.)" palm trees or other trees and share the fruits with me."
The Prophet's Night Journey to Jerusalem (Arabic: Israa) and Ascent to the Heavens (Arabic: Miraj)
Volume 5, Book 58, Number 228:
Narrated Ibn 'Abbas:
Regarding the Statement of Allah"
"And We granted the vision (Ascension to the heavens) which We made you see (as an actual eye witness) was only made as a trial for the people." (17.60)
Ibn Abbas added: The sights which Allah's Apostle was shown on the Night Journey when he was taken to Bait-ul Maqdis (i.e. Jerusalem) were actual sights, (not dreams). And the Cursed Tree (mentioned) in the Quran is the tree of Zaqqum (itself) .
Volume 4, Book 54, Number 462:
Narrated Ibn Abbas:
The Prophet said, "On the night of my Ascent to the Heaven, I saw Moses who was a tall brown curly-haired man as if he was one of the men of Shan'awa tribe, and I saw Jesus, a man of medium height and moderate complexion inclined to the red and white colors and of lank hair. I also saw Malik, the gate-keeper of the (Hell) Fire and Ad-Dajjal amongst the signs which Allah showed me." (The Prophet then recited the Holy Verse): "So be not you in doubt of meeting him' when you met Moses during the night of Mi'raj over the heavens" (32.23)
Narrated Anas and Abu Bakra: "The Prophet said, "The angels will guard Medina from Ad-Dajjal (who will not be able to enter the city of Medina)."
Volume 5, Book 58, Number 227:
Narrated Abbas bin Malik:
Malik bin Sasaa said that Allah's Apostle described to them his Night Journey saying, "While I was lying in Al-Hatim or Al-Hijr, suddenly someone came to me and cut my body open from here to here." I asked Al-Jarud who was by my side, "What does he mean?" He said, "It means from his throat to his pubic area," or said, "From the top of the chest." The Prophet further said, "He then took out my heart. Then a gold tray of Belief was brought to me and my heart was washed and was filled (with Belief) and then returned to its original place. Then a white animal which was smaller than a mule and bigger than a donkey was brought to me." (On this Al-Jarud asked, "Was it the Buraq, O Abu Hamza?" I (i.e. Anas) replied in the affirmative). The Prophet said, "The animal's step (was so wide that it) reached the farthest point within the reach of the animal's sight. I was carried on it, and Gabriel set out with me till we reached the nearest heaven.
When he asked for the gate to be opened, it was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has Muhammad been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened, and when I went over the first heaven, I saw Adam there. Gabriel said (to me). 'This is your father, Adam; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious son and pious Prophet.' Then Gabriel ascended with me till we reached the second heaven. Gabriel asked for the gate to be opened. It was asked, 'Who is it?' Gabriel answered, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel answered in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!' The gate was opened.
When I went over the second heaven, there I saw Yahya (i.e. John) and 'Isa (i.e. Jesus) who were cousins of each other. Gabriel said (to me), 'These are John and Jesus; pay them your greetings.' So I greeted them and both of them returned my greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the third heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excellent visit his is!' The gate was opened, and when I went over the third heaven there I saw Joseph. Gabriel said (to me), 'This is Joseph; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fourth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed, what an excel lent visit his is!'
The gate was opened, and when I went over the fourth heaven, there I saw Idris. Gabriel said (to me), 'This is Idris; pay him your greetings.' So I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the fifth heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked. 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said He is welcomed, what an excellent visit his is! So when I went over the fifth heaven, there I saw Harun (i.e. Aaron), Gabriel said, (to me). This is Aaron; pay him your greetings.' I greeted him and he returned the greeting to me and said, 'You are welcomed, O pious brother and pious Prophet.' Then Gabriel ascended with me to the sixth heaven and asked for its gate to be opened. It was asked. 'Who is it?' Gabriel replied, 'Gabriel.' It was asked, 'Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. It was said, 'He is welcomed. What an excellent visit his is!'
When I went (over the sixth heaven), there I saw Moses. Gabriel said (to me),' This is Moses; pay him your greeting. So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious brother and pious Prophet.' When I left him (i.e. Moses) he wept. Someone asked him, 'What makes you weep?' Moses said, 'I weep because after me there has been sent (as Prophet) a young man whose followers will enter Paradise in greater numbers than my followers.' Then Gabriel ascended with me to the seventh heaven and asked for its gate to be opened. It was asked, 'Who is it?' Gabriel replied, 'Gabriel.' It was asked,' Who is accompanying you?' Gabriel replied, 'Muhammad.' It was asked, 'Has he been called?' Gabriel replied in the affirmative. Then it was said, 'He is welcomed. What an excellent visit his is!'
So when I went (over the seventh heaven), there I saw Abraham. Gabriel said (to me), 'This is your father; pay your greetings to him.' So I greeted him and he returned the greetings to me and said, 'You are welcomed, O pious son and pious Prophet.' Then I was made to ascend to Sidrat-ul-Muntaha (i.e. the Lote Tree of the utmost boundary) Behold! Its fruits were like the jars of Hajr (i.e. a place near Medina) and its leaves were as big as the ears of elephants. Gabriel said, 'This is the Lote Tree of the utmost boundary) . Behold ! There ran four rivers, two were hidden and two were visible, I asked, 'What are these two kinds of rivers, O Gabriel?' He replied,' As for the hidden rivers, they are two rivers in Paradise and the visible rivers are the Nile and the Euphrates.'
Then Al-Bait-ul-Ma'mur (i.e. the Sacred House) was shown to me and a container full of wine and another full of milk and a third full of honey were brought to me. I took the milk. Gabriel remarked, 'This is the Islamic religion which you and your followers are following.' Then the prayers were enjoined on me: They were fifty prayers a day. When I returned, I passed by Moses who asked (me), 'What have you been ordered to do?' I replied, 'I have been ordered to offer fifty prayers a day.' Moses said, 'Your followers cannot bear fifty prayers a day, and by Allah, I have tested people before you, and I have tried my level best with Bani Israel (in vain). Go back to your Lord and ask for reduction to lessen your followers' burden.' So I went back, and Allah reduced ten prayers for me. Then again I came to Moses, but he repeated the same as he had said before. Then again I went back to Allah and He reduced ten more prayers. When I came back to Moses he said the same, I went back to Allah and He ordered me to observe ten prayers a day. When I came back to Moses, he repeated the same advice, so I went back to Allah and was ordered to observe five prayers a day.
When I came back to Moses, he said, 'What have you been ordered?' I replied, 'I have been ordered to observe five prayers a day.' He said, 'Your followers cannot bear five prayers a day, and no doubt, I have got an experience of the people before you, and I have tried my level best with Bani Israel, so go back to your Lord and ask for reduction to lessen your follower's burden.' I said, 'I have requested so much of my Lord that I feel ashamed, but I am satisfied now and surrender to Allah's Order.' When I left, I heard a voice saying, 'I have passed My Order and have lessened the burden of My Worshippers." |
Kawthar D.
from k.s.a | Signed on: Wed 18 Aug 2010 23:05:09 CDT
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. One
The importance of knowledge and the Status of the people of knowledge
Allah, the Most High, says:
…Say: Are those who know equal to those who do not know? It is only men of understanding who will remember (take heed). [Az-Zumar 39:9]
Allah, the Most High, says:
It is only those who have knowledge among His slaves that fear Allah. Verily Allah is All-Mighty, Oft-Forgiving. [Faatir 35:28]
Allah, the Most High, says:
Allah bears witness that none has the right to be worshipped but He, and the angels, and those having knowledge (also give this witness)…[Al-Imraan 3:18].
Allah, the Most High, says:
And those whom they invoke instead of Him have no power of intercessionـ except for those who bear witness to the truth knowingly (i.e. believed in the Oneness of Allah, and obeyed His Orders, and they know the facts about the Oneness of Allah). [Az-Zukhruf 43:86].
The Prophet said: Seeking knowledge is an obligation upon every Muslim. [Ibn Maajah].
The Prophet said: He who dies knowing that there is no deity worthy of worship except Allah shall enter Al-Jannah (Paradise).
The Prophet used to supplicate: O Allah I ask of You beneficial knowledge…
He also used to supplicate: O Allah I seek refuge in You from knowledge which has no benefit, and from deeds which are not raise up to you and from a supplication which is not heard.
The Sources of Islamic Knowledge
Primary Sources
Al-Qur'an (the Book of Allah)
As-Sunnah (the teachings of the Prophet Muhammad)
Secondary Sources
Al-Ijmaa' (Consensus of the Muslim Scholars)
Al-Qiyaas (Analogy or Comparison based upon the text of Qur'an and Sunnah)
Al-'Urf (Customs of the People)
'Amalu Ahlu-l-Madeenah (Practices of the People of Madeenah)
Questions:
1. Mention a proof of the importance of knowledge.
2. Discuss the status of the People of knowledge.
3. Mention some of the sources of Islamic Knowledge.
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Two
Introduction
‘Aqeedah
Linguistically, the word ‘aqeedah means: ‘to knot, bind, fasten tightly, fortify, consolidate and cement.’
Technically, the word 'aqeedah means, ‘a firm, unwavering belief which is in no way open to doubt in the mind and heart of the one who holds this conviction.’
Therefore, the Islamic ‘Aqeedah (Creed) refers to a firm unwavering faith (Imaan) in the following:
1) Allah, the Most High, and what is due to Him from Tawheed in one’s belief and worship and obedience to Him,
2) His Angels,
3) His Scriptures,
4) His Messengers,
5) The Last Day,
6) The Divine Decree (Qadr), &
7) What is confirmed from the remaining matters of the Unseen and reports concerning the previous nations,
Ahlu-s-Sunnah wa-l-Jamaa’ah
Ahl al-Sunnah wal-Jamaa’ah are all those who are upon that which the Prophet (peace and blessing be upon him) and His Companions were upon.
They are named “Ahl al-Sunnah” due to their adherence to, and following of, the Sunnah of the Prophet (peace and blessings of Allah be upon him).
They are named the “Jamaa’ah” because they are those who have gathered upon the Truth and have not divided into sects in the religion among themselves; they have gathered around the lawful rulers and have not revolted against them; and they have followed that which the Salaf (Early Generations) of this nation have unanimously agreed upon.
Since they alone, in exclusion to all others, are the followers of the Sunnah of the Messenger of Allah (peace and blessing of Allah be upon him), following/adhering to his path, they are also known as “Ahl al-Ittiba” (those who follow strictly).
They are in this world “The Victorious Group” [at-Taa'ifah al-Mansoorah] and in the hereafter “The Saved Sect” [al-Firqah an-Naajiyyah].
Questions
1. What is the linguistic meaning of ‘Aqeedah?
2. What is the technical meaning of ‘Aqeedah?
3. Name some of the important points of the Islamic ‘Aqeedah (Pillars of Imaan)?
4. Who are the Ahlu-s-Sunnah wa-l-Jamaa’ah, and why are they referred to by this name?
5. What are some of the other names which refer to the Ahlu-s-Sunnah wa-l-Jamaa’ah?
6. Mention three principles related to the Methodology Employed by Ahlu-s-Sunnah in the Acquisition of Matters of ‘Aqeedah.
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. 3
1. The Ahlu-s-Sunnah wa-l-Jamaa’ah are those whom Allah guided in the issues about which the people differed, especially from the Generation of the Prophet, and the Era of the Rightly Guided Khalifahs.
2. The division of the Ummah into seventy-three (73) sects, all except one would be in the Fire.
3. The Saved Sect (al-Firqah an-Naajiyah) which would not enter into the Fire include all those who would follow that which the Prophet and his Companions were upon.
4. The Saved Sect are the Ahlu-s-Sunnah wa-l-Jamaa’ah. They are known as such due to (a) Sticking to the Sunnah, and (b) Uniting upon the Truth.
Verily, those who divide their religion and break up into sects, you (O Muhammad) have no concern in them in the least. Their affair is only with Allah, Who then will tell them what they used to do. [al-An’aam 6:159]
The Prophet said: the Jews and the Christians will be divided into seventy-one or seventy-two religious sects and this nation will divide into seventy-three religious sects – all in Hell except one, and that one is on which I and my companions are upon today (Following the Qur’an and Sunnah). [Abu Daawood, at-Tirmidhee and Ibn Maajah]
Questions:
1. Mention three of the Important Qualities and Characteristics of Ahlu-s-Sunnah.
2. The Muslim Ummah would be divided into how many sects?
3. Why are the Ahlu-s-Sunnah wa-l-Jamaa’ah called by this name?
4. Discuss briefly the biography of the author. [Name, date of death, works, etc.]
5. Mention some of the important writings of the author.
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Four Point One
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah
In Matters Relating to
The Names (Asmaa’) of Allah and His Characteristics (Sifaat) with Examples.
1. Whatever is confirmed in the Qur’an and Saheeh (Authentic) Sunnah is the Truth, and its reality is as it appears to be literally.
2. Giving distorted interpretations (Tahreef) is forbidden.
3. The mistake of those who do Tahreef, is their wrong belief that if they affirm the text literally as they appear – they will be making comparison (Tashbeeh/Tamtheel) between Allah and His creatures.
4. Another reason for offering distorted interpretations (Tahreef) is to divide the Muslims.
5. Acceptance of whatever Allah has named Himself with (Asmaa’) or described Himself with (Sifaat) – either in the Qur’an or Sunnah – as Truth, and that its reality is its apparent, literal meaning.
6. The Asmaa’ and Sifaat of Allah are Tawqeefiyyah (i.e. limited to what is confirmed in the text of Qur’an and Authentic Sunnah – without adding to it or subtracting from it).
Concerning the Names (Asmaa’) of Allah, we are required to:
(a) Believe that each name (affirmed in the text) is actually a Name for Allah.
(b) Believe in that Characteristic or quality (Sifah) indicated in the Name.
(c) Believe in the Effect (Athar) of that name, as it affects the creation.
This is concerning those names of Allah which are Muta’addee (which transcend Allah’s Self and have an effect on His creatures).
Example: as-Samee’ (the All-Hearing).
1. It is obligatory to affirm it as a name of Allah by which He is called upon and worshipped. Someone may be named Abdus-Samee’ (the Servant of the All-Hearing); likewise, we supplicate Him by His name, saying: Yaa Samee’ (O All-Hearing One!) [See: 7:180]
2. Similarly, we affirm for Him the Sifah (characteristic) as-Sam’ (Hearing) which is derived from the name as-Samee’.
3. Additionally, we affirm the Effect (Athar) of this characteristic, which is the realization that Allah Hears everything.
As for those names of Allah which are Laazim (which do not transcend Allah’s Self, and do not affect His creatures) – it is only required to:
(a) Believe that each name (affirmed in the text) is actually a Name for Allah.
(b) Believe in that Characteristic or quality (Sifah) indicated in the Name.
Example: al-Hayyu (the Ever-Living).
1. We affirm it as a name of Allah by which we call upon Him and worship Him. Hence, someone might be named Abdul-Hayy (Servant of the Ever-Living); and we also supplicate Him, saying: Yaa Hayyu Yaa Qayyoom! (O Ever-Living, Self-Subsisting).
2. We also affirm for Him the Sifah (characteristic) of al-Hayaah al-Kaamilah (Perfect Life).
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Five Point One (Cont’d)
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah
In Matters Relating to
The Names (Asmaa’) of Allah and His Characteristics (Sifaat) with Examples.
Concerning the Characteristics (Sifaat) of Allah:
-Whether characteristics mentioned simply as Sifaat without being named with the related Name [e.g. Istiwaa (ascension), Nuzool (descending), Ghadab (anger), Ridaa (pleasure)..]
-or those characteristics which are derived from His Names by which He is called upon [such as ‘Uloo (Al-‘Alee), ‘Izzah (al-Azeez), ‘Ilm (al-‘Aleem)…]
We are required to:
(a) Believe in, and Affirm the Sifah as it is in reality – [without distortion, negation, etc.]
Example: Allah affirmed for Himself that He ascended (al-Istiwaa’) above His ‘Arsh. He affirmed this while speaking to us through the Qur’an, which is revealed in Clear Arabic Language.
Imaam Maalik’s (may Allah have mercy on him) was asked about the saying of Allah: Ar-Rahman (the Merciful One) Istawaa (ascended) ‘Ala-l-‘Arsh (above the Throne).
[Soorah TaHa 20:5]
He responded saying:
al-Istiwaa (ascending of Allah above the Throne) is Ma’loom (well known, in the Arabic language);
al-Kaif (the ‘how of it’) is Maj-hool (unknown, to the creatures);
as-Su’aal ‘an-hu (asking about it’s ‘how’) is Bid’ah (innovation); and
al-Emaan bi-hi (Faith in it) is Waajib (obligatory).
(b) Avoid making comparisons (tash-beeh) or examples (tam-theel) for Allah with His creation.
(c) Avoid imagining the how (Kaifiyyah) of Allah’s characteristics.
(d) Whoever tries to imagine the How of Allah’s Self or His Characteristics, will fall into one of the following prohibited deviations: -- Tahreef (distortion) and Ta’teel (negation), or -- Tamtheel (examples) and Tashbeeh (comparisons).
Whoever imagines a characteristic of Allah to be in a specific manner – falls into speaking without knowledge. Allah says: And follow not [do not say, do or witness] that of which you have no knowledge. Verily! The hearing, and the sight and the heart – of each of those you will be questioned (by Allah). [Al-Israa’ 17:36]
Whoever imagines a characteristic of Allah to be similar to something existing, has fallen into making examples (or comparisons) for Allah. Allah says: Nothing is like (similar or equal) to Him; and He is the All-Hearing, the All-Seeing. [Ash-Shoorah 42:11]
Question:
1. What is the Ruling concerning distorted interpretations (Tahreef) of Allah’s Sifaat?
2. The mistake of those who do Tahreef, is their wrong belief that if they affirm the text literally as they appear –they will make the mistake of ________________between Allah and His creatures.
3. What does it mean when we say: The Asmaa’ and Sifaat of Allah are Tawqeefiyyah ?
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Six Point Two
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah In Matters Relating to the Worship of Allah
Their way is to worship Allah [based upon the following three considerations]:
1. Li-llahi – For Allah [Alone, Sincerely]
2. Bi-llahi - By [the help and Aid of] Allah
3. Fi-llahi - In [accordance with the Deen of] Allah
As for the first of these considerations - worshipping Allah, Sincerely for the sake of Allah [Li-llahi]
It means worshipping Allah with Ikhlaas (Sincerity) :
Seeking only Allah
Seeking to get near to Him
Hoping for His Mercy and Fearing His Punishment
Not desiring to be seen, nor praised.
As for the second of these considerations - worshipping Allah with His Help and Assistance [Bi-llahi]
This is al-Isti’aanah seeking Help, Aid and Assistance from Allah;
Knowing that it is not possible to be proud of one's self [for one’s good deeds];
Acknowledging that you are not independent in your worship of Allah,
And seeking to fulfill the meaning of the saying of Allah:
You Alone do we worship, and You Alone do we turn to for Help/Aid
[al-Faatihah 1:5], i.e. Worshipping Allah Alone, with the Help of Allah.
As for the last of these considerations - worshipping Allah according to the Deen of Allah [Fi-llahi]
It is al-Mutaaba’ah: Following; being in agreement with, and acting according to, the Sunnah of the Messenger of Allah.
It means worshipping Allah in accordance with what He has legislated upon the tongue (words) of His Messenger Muhammad - without adding anything to it, or subtracting anything from it.
This is the true worship - which is free of the evils of Shirk (association) and Bid'ah (innovation). Since, whoever intends - with their worship - to seek something other than Allah, has committed Shirk. While whoever worships Allah through any way other than His legislation, has committed Bid'ah.
Allah says:
And they were commanded not, but that they should worship Allah, and worship none but Him Alone (abstaining from ascribing partners to Him), and offer prayers perfectly and give Charity, and that is the right religion.
[Al-Bayyinah 98:5]
al-Ahwaa’ [desires, passions, whims, pleasures] and Al-‘Uqool [Intellect]
We are expected to worship Allah - for His Sake Alone, in accordance with His Law, without innovating new things which are made to seem good due to following our desires.
As for the intellect which is healthy and sound - it is not rejected, since it would never cause anyone to contradict the Divine Law of Allah. Sound intellect requires of us to follow the Divine Law. For this reason Allah criticized the intellect the deniers of His Messenger, saying: Nay! Most of them have no sense. [al-‘Ankaboot 29:63]
If we were to follow our desires, we would be divided into many sects, each one thinking his way is good. In this way we would never achieve the description found in the words of Allah: Verily, this Ummah (Nation) of yours is One Ummah [al-Mu'minoon 23:52]. Instead, the way to unity of the Ummah (Nation) is to insist on worshipping Allah Alone, in accordance with what He has legislated.
Al-Bid’ah [Innovation] Refuted
The refutation of those who innovate in beliefs, sayings and actions, claiming their innovation to be something good – citing the saying of the Prophet: Whoever sets a good precedent – in Islam – then, he will have its reward, as well as a reward for anyone who acted according to it after him [following his example]…Muslim 4/1405, no. 6466; 2/487, no. 2219.
We will simply ask:
Was the ‘good’ which you claim is contained in this innovation hidden or unknown to the Messenger of Allah? Or was it known to him, but he concealed it, so that no one of the companions knew about it, and it was preserved until now for you to know?
If he claims that the Prophet did not have knowledge of the ‘good’ contained in this innovation, and this is the reason why he did not legislate it – we say that he has made a serious accusation against the Messenger of Allah, in describing him as being ignorant in the Deen of Allah and His Divine Sharee’ah.
If he claims that the Prophet knew of this matter, but concealed it from the people – we say that this is even more evil, since this amounts to describing the Messenger of Allah with al-Khiyaanah (violation of the trust) in delivering the Message, as well as being stingy with his knowledge, while he was, in fact, the most generous of people.
The other possible explanation for such people, is that they claim the Prophet knew of this matter, and informed about it, but it did not reach us. In that case, we say that such a person discredited the words of Allah: Verily, We have revealed the Dhikr (Reminder, al-Qur’an), and verily, We will preserve it. [al-Hajr 16:9] For, if even one law from the Divine Sharee’ah is lost, it means that Allah has not in fact preserved it.
In any case, every person who innovates something by which he/she seeks to get near to Allah – whether in beliefs or actions and speech – is indeed astray. This is based upon the statement of the Prophet: …Beware of newly invented matters, for every invented matter is an innovation and every innovation is a going astray, and every going astray is in Hell-Fire. [Abu Daawood, Tirmidhee; Saheeh (authentic)]
The word Kullu (every) used is this hadeeth is general, absolute and all-inclusive, without exception. Hence, every innovated matter in the Deen of Allah is astray, containing no trace of Truth. Allah says: Such is Allah, your Lord in truth. So after the truth, what else can there be, except error? How then are your turned away?
[Yoonus 10:32]
In the previous hadeeth, the saying of the Prophet: Whoever sets a good precedent – in Islam – then he will have its reward, as well as a reward for anyone who acted according to it after him [following his example]…makes it clear that the good precedent which someone does, in which he/she is followed by others, must be something already established in Islam. And whatever is outside of the Sunnah (example or laws) of the Messenger of Allah is surely not a part of Islam!
Additionally, the intended meaning of sunnah hasanah (good precedent) in this hadeeth is: to hasten and preceed others, or to be first in hastenting to do a good deed, or in the implementation of the sunnah (Islamic Practices). This is made crystal clear from the background circumstances of the hadeeth, as recorded in Saheeh Muslim:
Jareer ibn Abdullah reported that some desert Arabs clad in woollen clothes came to the Messenger of Allah. He saw them in sad plight as they had been hard pressed by need. He exhorted people to give charity, but they showed some reluctance until (signs) of anger could be seen on his face. Then a person from the Ansaar came with a [huge, heavy] purse containing silver. Then came another person and then other people followed them in succession until signs of happiness could be seen on his face. Thereupon, the Messenger of Allah said:
Whoever sets a good precedent – in Islam – then he will have its reward, as well as a reward for anyone who acted according to it after him [following his example] without that person’s reward being diminished in any way…
[Muslim 4/1405-1406, no. 6466; 2/487, no. 2219]
From this it becomes clear that the meaning of the words: Whoever sets a good precedent – is not whoever legislates [legalizes] something new in Islam. Instead, the meaning is whoever initiates a good action which is from the Divine Sharee’ah, and then others follow his example in doing that good deed. Such a person becomes an Imaam (Leader) of the people and an example or model for that which is good. Hence, he/she earns a reward for that action, as well as a reward for whoever follows him in it - until the Day of Resurrection.
Questions:
1. What are the three (3) considerations one must observe in matters of worship?
2. What is the meaning of: Worshipping Li-llahi?
3. What is the meaning of: Worshipping Bi-llahi?
4. What is the meaning of: Worshipping Fi-llahi?
5. What is the meaning of al-Ikhlaas?
6. What is the meaning of al-Mutaaba’ah?
7. Whoever intends - with their worship – to seek other than Allah, falls into ______.
7. Whoever worships Allah by any way other than His Legislation commits ________.
8. How can we refute those who claim their innovations in Allah’s Deen to be ‘good’?
9. Are there some ‘good’ innovations in the Deen of Allah? [Explain]
10. What is the meaning of the hadeeth: Whoever sets a good precedent in Islam…?
11. What were the circumstances surrounding this statement of the Prophet?
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Seven (7) Point Two (cont’d)
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah In Matters Relating to the Worship of Allah
Another Argument Concerning Bid’ah (Innovation In the Deen)
In their attempt to justify their innovations in the Deen of Allah - they point out the newly founded or modern ways and means which enable one to implement or execute the legal or legislated matters in the Deen (al-wasaa’il al-Moosilah ilaa al-Umoor al-Mashroo’ah). They point to the use of these wasaa’il (ways and means) as a basis or foundation to justify their engagement in innovated practices or acts of worship which have no basis in the Qur’an and Sunnah of the Prophet.
They point to the collection of the Qur’an [after the death of the Prophet], and putting its separate pages into one book (Mushaf), the authoring of books, and building of schools, Rules of Tajweed, etc. However, all of these are merely wasaa’il (means by which one may achieve a goal), not ghaayaat (objectives by which someone seeks to get near to Allah).
The Distinction Between the Wasaa’il (Means) and Ghaayaat (Objectives)
The wasaa’il are the means, and the actual acts of worship are the ghaayaat (objectives/goals). New means may be used to achieve the goal – that act of worship which Allah has legislated. However, new acts of worship, or new manners of performing the actual acts of worship are not lawful.
Writing down the Qur’an, collecting its written portions, and arranging it all into book form (as a Mushaf) is only a means for protecting and preserving the Divine Revelation. The means of preserving the Qur’an may be renewed, but the Qur’an itself – the Words of Allah – can never be revived, edited or ‘improved’ in any way whatsoever [as has been done, by the way, with the Bible].
An Example
Allah says in the Qur’an: And make ready (preparations) against them (the enemy) all you can of power, including steeds of war to threaten the enemy of Allah and your enemy… [al-Anfaal 8:60].
War preparations in the era of the Prophet were not like war preparations of today. In his time, they used steeds of war, while today there are tanks, planes, missiles, etc. The objective (war preparations) is the same, but the means to achieve it are new. Using new means (bid’atu waseelah) is allowed; while innovating new acts of worship – new objectives – (bid’atu ghaAayah) is forbidden.
The agreed-upon principle here is: li-l-Wasaa’il Ahkaam al-Maqaasid : The Means to a thing has the Same Ruling as the Objective (which it leads to). In other words, if the objective is lawful, the means to achieve it is also lawful, (and vice versa).
Hence, the collection of Qur’an, building of schools, development of Rules for the proper recitation of Qur’an, etc. – which are all wasaa’il (means to achieve a legal and legislated objective) - are not a proof for those who want to innovate new acts of worship or new manners of worship which have no basis in the Qur’an and Authentic Sunnah. It is essential to distinguish between modern means and innovated actions.
Everything that was intended as an act of worship – has already been legislated through the Messenger of Allah, in the revelation which came to him in the form of the Great Qur’an and Purified Sunnah. Allah says: This day, I have perfected your deen for you, completed My Favor upon you, and have chosen for you Islaam as your Way of Life…[al-Maa’idah 5:3] Hence, nothing new can be added to Islam!
A Third Argument Concerning Bid’ah (Innovation In the Deen)
Some of those who engage in innovated practices argue that they find – in these innovated practices – an expression of religious enthusiasm, emotional joy and softening of the heart.
We remind them of what Allah informed us of concerning Shaytaan saying: Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones (i.e. they will not be dutiful or obedient to You). [al-A’raaf 7:17] Instead of calling them to outright sinful behavior, he calls them to innovations which are presented as acts of worship, and something pleasing to Allah.
Shaytaan will make their innovations and evil seem good to them. In their hearts, they will feel good about it, even though it is outside of what Allah has legalized or legislated in the Qur’an and Authentic Sunnah of the Prophet.
The Prophet informed us that Shaytaan travels through a person’s body, just like their blood travels through their blood stream. This is mentioned in the Qur’an, in the saying of Allah: Verily, he (Shaytaan) has no power of those who believe and put their trust only in their Lord (Allah). His power is only over those who obey and follow him (Shaytaan) and those mushrikoon (who join partners with Him) (Allah). [an-Nahl 16:99, 100]
Allah, the Most High, says: Eat not (O believers) of that (meat) on which Allah’s Name has not been pronounced (at the time of slaughtering), for surely it is Fisq (sin and disobedience of Allah). And certainly, the devils do inspire their friends (from mankind) to dispute with you, and if you obey them, then you would indeed be Mushrikoon (those who join partners with Allah) [since obeying them in what they made lawful, outside of Allah’s Law, is equivalent to making them as partners with Allah in His Exclusive Right of Legislation].
Whoever obeys someone - other than Allah and His Messenger – and as a result engages in their innovations in the Deen of Allah, has made that person (who is obeyed in the innovated matters) as a partner with Allah [in the Hukm (command, judgment, ruling or legislation)]. However, no one has a right to share the Hukm with Allah.
Allah, the Most High, says: Verily, the Command (or Judgment) is for none but Allah. He has commanded that you worship none but Him. That is the straight religion, but most people do not know. [Yoosuf 12:40] Whoever associates someone with Allah in His Hukm – in the right to Command, Judge or Legislate, has indeed violated the command to worship none but Him.
Know that there is no Tareeq (Way) to Allah and His Paradise, except that Way which He has set out – upon the tongue of His Messenger.
And for Allah is the Highest Description (Most Perfect Example)…[an-Nahl 16:60] What would you think of someone who tries to reach a king, who has made it known that whoever wants to see him must come through a particular door; then someone tries to go through other doors, instead of the door which the king has appointed? What about someone who tries to reach Allah by any Way other than His Way?
Respect and Love For the Prophet Demands al-Ittibaa’ (Following him)
The truth of the matter is that true respect of the Prophet is exhibited in travelling the path which he traveled, and leaving off that which he left off [al-Hashr 59:7]; and not stepping ahead of him [al-Hujuraat 49:1] – saying about the Deen that which he has not said, and engaging in that which he has not legislated. It is he who said: Every innovation is astray…[Abu Daawood, Tirmidhee]. And he who said: Whoever does an act which our matter (Islam) is not in agreement with, will have it rejected.
[al-Bukhaaree, Muslim]
Allah, the Most High, says: Say (O Muhammad): If you (really) love Allah, then follow me; Allah will love you and forgive you your sins. And Allah is Oft-Forgiving, Most Merciful. [Aali ‘Imraan 3:31]
Questions:
1. What is the meaning of the expression al-Wasaa’il (waseelah)?
2. What is the meaning of the expression al-Ghaayaat (ghaa-yah)?
3. Is it lawful to use modern means (such as airplanes) to achieve a legal, legislated objective (such as the requirement to make preparations for war)?
4. How can we answer those who support innovations in acts of worship, by pointing to the use of modern means which are used to implement legislated matters in Islam?
5. What is the evidence that nothing new can be added to the Deen of Allah? [5:3]
6. Can we use religious enthusiasm and feelings as a criterion to judge what is good and what is lawful in matters of the Deen? [7:17]
7. What is the ruling concerning obedience to others in innovated matters?[16:100]
8. How do we express true love of Allah and respect for the Prophet? [3:31]
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Eight Point Three
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the
Right of the Messenger of Allah
The Shahaadah (Testimony of Faith) is Completed by Three Matters
It is well known that one’s Islam is not complete except by the testimony (Shahaadah) of Laa ilaaha illa Allah (Nothing deserves to be worshipped except Allah) and Muhammadan Rasool Allah (Muhammad is the Messenger of Allah). Likewise, the Shahaadah (Testimony of Faith) is not achieved or fulfilled except by three matters:
(1) Conviction in the Heart
(2) Pronouncement (testimony) by the Tongue
(3) Actions (deeds) by the Limbs (body parts)
For this reason testimony by the tongue alone, while not having conviction in the heart is not acceptable. Allah says in the Qur’an: When the hypocrites come to you (O Muhammad), they say [with their tongues]: We bear witness that you are indeed the Messenger of Allah. And Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are indeed liars. [al-Munaafiqoon 63:1]
Similarly, someone’s testimony to the Prophethood of Muhammad is rejected, if the one who testifies by the tongue does not act in accord with their testimony. How can someone oppose the Messenger – if they truly believe that he is the Messenger of the Lord of the Worlds?
It is the Right of the Messenger of Allah that We Love him (al-Mahabbah)
We also love the Prophet due to the great respect we have for him, as a direct result of our Love for Allah Who has chosen Muhammad as His Final Messenger to all of mankind. It is through the Prophet, and the guidance which he brought, that we are able to know Allah and worship Him properly.
It is the Right of the Messenger of Allah that We Honor him (at-Ta’dheem)
We also give the highest honor and respect to him, since he has the highest place of honor in front of Allah, the Lord of all the worlds. However, we don’t raise him up to a status beyond the status given to him by Allah. He is Allah’s slave-servant and Messenger. He is the greatest and most perfect of all humanity in the worship of Allah. It is for this reason that we honor and respect him!
The Prophet Does Not Have Knowledge of the Unseen (al-Ghaib)
We also believe that the Messenger of Allah does not have knowledge of the unseen, except what Allah reveals to him. Say (O Muhammad): I don’t tell you that with me are the Treasures of Allah, nor that I know the unseen; nor do I tell you that I am an angel. I only follow what is revealed to me (by Allah)... [al-An’aam 6:50]. Hence, anyone who claims that the Prophet has knowledge of the unseen has denied the words of Allah and His Messenger!
Nor does he control the benefit or harm that may come to him, or that which may befall others. Allah, the Most High, says: Say (O Muhammad): It is not in my power to cause you harm, or to bring you to the Right Path. Say (O Muhammad): None can protect me from Allah’s Punishment (if I were to disobey Him), nor can I find refuge except in Him. [al-Jinn 72:21, 22]
The Prophet is a Human Being, Having No Characteristic of Lordship (Ruboobiyyah)
We also believe that the Prophet of Allah is a human being who has no share in the divine Lordship over the universe. Sometimes he was asked about a matter of the Divine Law (Sharee’ah), and was unable to answer until he was informed by revelation; while other times he was corrected by revelation. This proofs that he is not All-Knowing, but only a Slave-Servant and Messenger of Allah.
The Prophet Possessed Human Characteristics (al-Khasaa’is al-Bashariyyah)
Like other human beings, he slept, ate, drank, suffered illness and pain, grieved, become angry and pleased. He died like every other human being. And his family and companions did for him everything which is normally done for a person who dies. Whoever claims that he is alive – in his grave – praying, fasting, performing pilgrimage, etc. has indeed spoken without knowledge. Allah, the Most High, says: Verily, you (O Muhammad) will die and verily, they too will die. Then, on the Day of Resurrection, you will be disputing before your Lord. [az-Zumar 39:30, 31]
Allah says: Muhammad is no more than a Messenger, and indeed (many) Messengers have passed away before him. If he dies or is killed, will you then turn back on your heels (as disbelievers)? And he who turns back on his heels, not the least of harm will be do to Allah, and Allah will give reward to those who are grateful.
[Aali Imraan 3:144]
Questions:
1. What are the (3) matters which complete the Shahaadah (Testimony of Faith)?
2. Why did Allah call the hypocrites liars, when they testified that Muhammad is the Messenger of Allah?
3. Why do we have so much love and respect the Prophet Muhammad?
4. Since the Prophet is so great, did he have knowledge of the Unseen (al-Ghaib)?
5. Was the Prophet subject to death and other human characteristics?
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Nine Point Four
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the Right of the Sahaabah (Companions)
(Radiya-llahu ‘An-hum)
1. We must acknowledge the rank, worth or value of the Companions of the Messenger of Allah, and that they are the best of generations.
The Prophet said: The best of people are my generation (i.e. Sahaabah), then those who follow them (Taabi’oon), then those who follow them (Atbaa’ at-Tabi’een)…
While the Sahaahab (Companions) are the best of the Muslim Ummah as a group, individually some of them are preferable to others.
Allah, the Most High, says: …Not equal among you are those who spent and fought before the conquering (of Makkah) (with those among you who did so later). Such are higher in degree than those who spent and fought afterwards. But, to all, Allah promised the best (reward). And Allah is All-Aware of what you do.
[al-Hadeed 57:10]
Allah, the Most High, says: Not equal are those of the believers who sit (at home) - except those who are disabled (by injury or are blind or lame, etc.) - and those who strive hard and fight in the Cause of Allah with their wealth and their lives.
Allah has preferred in grades those who strive hard and fight with their wealth and their lives above those who sit (at home). Unto each, Allah has promised good (Paradise), but Allah has preferred those who strive hard and fight, above those who sit (at home) by a huge reward. [an-Nisaa’ 4:95]
2. The best of the Sahaabah (Companions) are the Four Rightly Guided Khalifahs, in the order of their Khilaafah (Term of Rulership): Abu Bakr, then Umar, then Uthmaan and then Alee.
This doesn’t negate the possibility of another companion being distinguished over Abu Bakr by a special virtue or particular trait or outstanding feat. However, in the general, overall or absolute sense, Abu Bakr is the most virtuous of all companions.
The Prophet clearly recognized a distinction for some companions over others
When there was some difference between Khaalid ibn al-Waleed and Abdur-Rahman ibn ‘Awf, and Khaalid has spoken harshly to Abdur-Rahman, the Prophet said to Khaalid: Do not abuse my companions! I swear by the One in whose Hand is my life – If one of you were to spend (in charity) an amount of gold equal the (the mountain of) Uhud, it would not reach [nor equal] a mudd [a dry measure, equal to what may be held in two hands cupped together] nor half of it given by one of them (in charity).
[al-Bukhaaree 5/25, no. 3673 (Darussalam Edition)]
3. Some of the Companions possess a Mazeeyah (merit, virtue or superiority) which the others do not possess; and this must be recognized. An example of this is the case of the Companions who are from Aali Bait ar-Rasool (direct family of the Messenger of Allah) such as Alee ibn Abi Taalib, Hamzah, al-‘Abbaas, Ibn ‘Abbaas and others. We love them more than others - from the perspective of their being near (blood relatives of) the Prophet of Allah – though not in the absolute sense.
4. We are not to go to extremes – in love or respect of the Family of the Prophet, as the Rawaafidh (Shee’ah) do, nor the extremes of hated for them as the Nawaasib do. The position of Ahlus-Sunnah wa-l-Jamaa’ah is the middle path – between the two extremes.
Questions:
1. Which generation of Muslims was the Best?
2. Are the Companions of the Prophet all equal in merit, virtue and excellence?
3. Was Alee ibn Abi Taalib considered the best of all the Companions?
4. Give an example of a Mazeeyah (merit, virtue or superiority) possessed by some Companions, to the exclusion of all others.
5. Ahlu-s-Sunnah wa-l-Jamaa’ah do not go to extremes – in love of the Family of the Prophet. [Explain]
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Nine (con’t) Point Five
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning the
Rights of the al-Awliyaa’ (Friends of Allah) and
al-A’immah (Imaams)
The Imaams are not considered to be Infallible (Ma’soom)
Although the Imaams or great scholars of the Divine Law (Sharee’ah) are well known and praised for their achievements and accomplishments, and their worth is recognized by all Muslims – it is not believed that they are infallible.
No one is considered by Ahlu-s-Sunnah wa-l-Jamaa’ah as being incapable of making mistakes, and remaining on their mistakes without being corrected – except the Messenger of Allah. He, alone, is protected from remaining on a mistake; if he were to err in any matter, Allah would correct him.
No matter what level of scholarship the Imaams reached, they could never be considered as incapable of mistakes and errors. Everyone of them erred, and the opinions of everyone of them may be accepted or rejected – except the Messenger of Allah – whom we have been ordered by Allah to obey with absolute obedience.
Allah said: O you who believe! Obey Allah and obey the Messenger, and those in authority from amongst you (Muslims)…[an-Nisaa’ 4:59]
The Awliyaa’ (Friends) of Allah
Just as recognition of the Imaams, does not mean confirming for them infallibility (‘Usmah), likewise acknowledging al-Awliyaa’ does not mean acknowledging for them knowledge of the unseen or control over the universe.
Nor do we consider as a Walee (Friend of Allah) those who claim for themselves such titles, or make false claims (of ‘super-natural’ powers) in order to attract the unsuspecting masses to them.
Allah makes the matter crystal clear with His Saying: No doubt! Verily, the Awliyaa’ of Allah, no fear shall come upon them nor shall they grieve.
They are those who have Emaan (belief in the Uniqueness of Allah, and that He alone deserves to be worshipped), and have Taqwa (fearing Allah, by doing good deeds and abstaining from evil). [Yoonus 10:63]
They have two qualities: Emaan: al-‘Aqeedah (Faith and Firm Conviction); and Taqwa: al-‘Amal (Good Deeds and Speech). This is the real Walee! Not those who collect the ignorant masses and dazzle and deceive them with tricks, or with the help of the devils. The true Walee is recognized by his Strict Following of the Messenger of Allah, as well as his Emaan (Faith) and Taqwa (Piety).
However, even the true Walee may not necessarily perform any Karaamah (extra-ordinary, ‘super-natural’ feats). There are many Awliyaa’ who lived and died without having performed any Karaamah. This is because the Karaamah is normally used by Allah to support the Truth or repulse Falsehood, not necessarily to confirm a particular person as a Walee of Allah. The scholars say: Every karaamah of a Walee, is in fact an Aayah (sign of the truthfulness) of the Prophet which the Walee followed!
The Two Expressions: Aayah and Mu’jizah
It is more proper to refer to such extra-ordinary feats as Aayah (sign) rather than Mu’jizah (miracle) since this is the Qur’anic expression used for such ‘super natural’ events. The term Aayah is more expressive and deeper in meaning than the term Mu’jizah.
The meaning of Aayah is: A sign of the truthfulness of what the Messenger has brought to the people. While Mu’jizah may refer to tricks done by a magician or trickster (musha’widh); or that which is done by a very strong person who is capable of doing something which others are incapable of doing (‘ajiza ‘an-hu ghairu-hu).
Questions:
1. Is it correct to follow any one of the Imaams in his every opinion or position?
2. Can we follow the Prophet in his every statement and action? [Explain]
3. What is the Qur’anic criterion for defining Awliyaa’ of Allah? [Yoonus 10:63]
4. Is it the purpose of the Karaamah to prove that someone is a Walee?
5. What is the difference between the two expressions: Aayah and Mu’jizah?
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Ten Point Six
The Way of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning
Al-Islaah Fi al-Mujtama’ah
(Reformation, Correction, Improvement of the Society)
1. The Ahlu-s-Sunnah hold the view that the betterment and correction of the society will not be complete unless it is in accordance with that which Allah, the Most High, has legislated for it. For this reason, they see the necessity of Al-Amru bi-l-Ma’roof (Commanding the Good) and An-Nahyu ‘an al-Munkar (Forbidding the Evil).
Al-Ma’roof: Every good which is recognized and confirmed by the Sharee’ah (Divine Law).
Al-Munkar: Every thing which is rejected, disapproved of, and declared to be forbidden by the Sharee’ah (Divine Law).
2. When this reformative element (Commanding Good and Forbidding Evil) is lost, the inevitable result is at-Tafarruq (separation and division) of the members of the society – every individual engaging in whatever he/she sees fit. While, if the good is commanded and the evil forbidden, the Ummah (Islamic Society) will be united and successful. This is pointed to in the saying of Allah:
Let there arise out of you a group of people inviting to all that is good (Islaam), enjoining al-Ma’roof (monotheism and all that Islam orders one to do) and forbidding al-Munkar (polytheism, disbelief and all that Islam has forbidden). And it is they who are the successful.
And be not as those who are divided and differed among themselves after the clear proofs had come to them. It is they for whom there is an awful torment
[Aali ‘Imraan 3:104, 105]
3. However, not everything viewed by one person as Ma’roof (good), will necessarily be viewed by the next person as Ma’roof (good); except in those matters which are clearly identified by the Sharee’ah as being so. Whereas, those matters in which there is room for Ijtihaad (striving to reach the correct opinion) – two people might differ with one another as to whether or not something is Ma’roof (good) or not. In such cases, the final judgement will be determined by the Qur’an and Authentic Sunnah.
Allah, the Most High, says: O you who believe! Obey Allah and obey the Messenger of Allah, and those of you (Muslims) who are in authority. And if you differ in anything amongst yourselves, refer it to Allah and His Messenger, if you believe in Allah and the Last Day. That is better and more suitable for final determination.
[an-Nisaa’ 4:59]
Three Necessary Considerations For Commanding Good and Forbidding Evil
A. One must have correct knowledge of the Islamic Ruling concerning the matter which you are going to command or forbid. One must be sure that what you are commanding the people with is actually Ma’roof (good), and what you are forbidding them is actually Munkar (evil) – in accordance with the Sharee’ah (Divine Law), not simply what one thinks or believes to be so.
B. Before commanding someone to do al-Ma’roof (good), one must be sure that the person has not already fulfilled the obligation upon them in that matter, or that the person doesn’t have a legal excuse or exemption from that obligation. Likewise, before forbidding someone from al-Munkar (evil), one must be sure that the person has in fact engaged in that forbidden act, and has no legitimate excuse for doing so. One must be sure of the condition of the person being commanded or forbidden.
C. The resultant harm or evil - which may come about due to someone’s commanding good or forbidden evil – should not be greater than the evil which you are trying to stop, nor weightier than the good which you are trying to achieve. Therefore, there may be cases where it may not beneficial or wise to forbid an evil, if the resultant harm or evil is greater than the evil which you are trying to stop. In such cases, one should be patient and let things take their natural course, and Allah brings an end to that evil in time.
In such cases, we are expected to apply the rule of at-Tadarruj (Graduality). Little by little steering the people away that evil, until they leave it completely.
General Principle
“Inna Dar’a al-Mafaasid muqaddim ‘ala Jalbi al-Masaalih”
Repulsing harm takes precedence over the procurement/acquisition of benefit.
This principle is indicated in the Qur’an, in the saying of Allah, the Most High:
And do not insult those whom they (the pagan disbelievers) worship [call upon] besides Allah, lest they insult Allah wrongfully without knowledge…[al-‘An’aam 6:108]
However, this principle is not absolute, i.e. it is not applicable in absolutely every situation. It is applicable if the case where the resultant harm or evil is equal to the benefit intended by the action. Likewise, it is applicable is the situation where the resultant harm is greater than the benefit intended.
On the other hand, in the situation where the resultant harm or evil is insignificant in comparison to the benefit achieved by the intended action – precedence is given to the benefit, without consideration of the resultant harm.
An Example From al-Ahkaam al-Kawniyyah (Universal Laws)
An example of this is the general, overall benefit - for the land, people and animals - which comes with rain. The very same rain might cause harm to someone who has just built the roof on his house. It might ruin all of his work. However, this harm is insignificant in the face of the general benefit received by every other creature.
An Example from al-Ahkaam ash-Shar’eeyah (Legislative/Legal Rulings)
Of the many examples found in the Sharee’ah (Divine Law) is the prohibition of ar-Ribaa (Interest), al-Khamr (Alcohol) and al-Maisir (Gambling). Although it is a loss to some of the people – the prohibition of these things is of general benefit to most of the people, or the society as a whole. Hence, looking to the general benefit of the majority outweighs, and takes precedence over, the loss of the few.
Questions:
1. What is meant by the terms: al-Ma’roof and al-Munkar?
2. What is the benefit of Commanding the Good and Forbidding Evil in the Society?
3. When people differ as to what is good and bad, how can we resolve their difference?
4. What are the three Considerations in Commanding the Good and Forbidding Evil?
5. What is the General Principle applied to the situation where both benefit and harm may result from the same action?
6. Is this an Absolute Principle for every situation? [Explain]
منهاج أهل السنة والجماعة في العقيدة والعمل
Methodology (Minhaaj) of Ahlus-Sunnah
wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih ibn Uthaimeen (Rahima-hu’llah)
Study Guide Lecture No. Ten (cont’d) Point Seven
The Saying of Ahlu-s-Sunnah wa-l-Jamaa’ah Concerning Faith/Belief Al-Emaan
The reality of Emaan, according to Ahlu-s-Sunnah wa-l-Jamaa’ah is:
A. Conviction in the Heart,
B. Speech on the Tongue, and
C. Actions by the Limbs (body parts).
The proof for this statement is the saying of the Messenger of Allah:
Verily, al-Emaan (Faith) consists of seventy some odd branches; the highest of them is the saying: Laa ilaaha illa Allah (Nothing deserves to be worshipped except Allah); and the lowest branch is the removal of something harmful from the road; and al-Hayaa’ (Modesty) is a branch of Emaan..
[al-Bukhaaree & Muslim ]
The Speech upon the tongue is the saying: Laa ilaaha illa Allah.
The Action of the limbs is removing something harmful from the road.
The Action of the heart is modesty.
The Conviction in the heart is believing in Allah, His Angels, His Scriptures, His Messengers, the Judgement Day, and the Divine Decree, the good and bad of it.
And this is based upon the saying of the Prophet:
Al-Emaan is to believe in Allah His Angels, His Scriptures, His Messengers, the Judgement Day, and to believe in the Divine Decree, the good and bad of it.
[Muslim, from Umar ibn al-Khattaab]
Ahlu-s-Sunnah wa-l-Jamaa’ah also hold that Emaan (Faith) increases and decreases. The Qur’an points to its increase, while rational necessity points to the fact that everything which is confirmed to increase, must necessarily have the potential to decrease.
Allah says in the Qur’an: …And the believers may increase in Faith…[al-Muddaththir 74:31]
Allah says: As for those who believe, it has increased their Faith. [at-Tawbah 9:124]
[see also: Aali ‘Imraan 3:173; al-Anfaal 8:2; al-Ahzaab 33:22; al-Fath 48:4; and the Chapter Heading (33) of Imaam al-Bukhaaree 1/76, no. 44: Faith Increases and Decreases]
Since, Emaan also includes speech and actions, there is no doubt that the speech of the people differs from one person to another. The one who says: Subhaan Allah (Allah is Free from all Imperfections), wa al-Hamdu li-llah (all Praise belongs to Allah), wa Allahu Akbar (Allah is the Greatest) one time is certainly not like the one who says it one hundred times.
Likewise, the Emaan which is conviction in the heart also differs in strength and weakness from one person to another. The Prophet Ibraaheem said: …My Lord! Show me how You give life to the dead. He (Allah) said: Do you not believe? He (Ibraaheem) said: Yes (I believe), but in order that the conviction in my heart will be stronger…[al-Baqarah 2:260]
No doubt that which is reported is not like witnessing something with your own eyes. Hence, we say: al-Emaan increases and decreases; the righteous actions and speech, as well as the conviction which is in the Heart. And whoever denies this is in contradiction to the Sharee’ah as well as the reality which one experiences in life.
Questions:
1. What is the comprehensive definition of al-Emaan?
2. What is the Highest and lowest branch of al-Emaan?
3. Give a proof that al-Emaan includes both actions and speech.
4. Give an example of the Emaan of the Heart.
5. How can someone cause their Emaan to increase?
End of the Essay:
Methodology (Minhaaj) of Ahlus-Sunnah wa-l-Jamaa’ah
Related to Beliefs (al-‘Aqeedah) and Actions (al-‘Amal)
By the Noble Shaykh Muhammad ibn Saalih al-‘Uthaimeen (Rahima-hu'llah)
آخر كتاب: منهاج أهل السنة والجماعة في العقيدة والعمل
لفضيلة الشيخ محمد بن صالح العثيمين حفظه الله
نسأل الله لي ولكم التوفيق، والإخلاص في النية، والصلاح في العمل |
| zainab onez - piang | Signed on: Tue 20 Jul 2010 07:54:01 CDT
Supplications - Dua
"My Prayers, My Rituals, My life, and My Death are for Allah, Lord of all the Worlds. He has No Partner. This I am commanded, and I am the first of those who surrender" (Al-An'Am: 162, 163).
Duaa of Prophet Muhammad (peace be upon him)
Oh Allah!
I am your servant,
son of Your male servant,
and son of Your female servant;
my forehead is in Your Hand;
Your judgment is exact;
Your decision about me is just;
I ask You by every name of Yours which You have called Yourself,
or revealed in a Book of Yours,
or taught to any of Your servants,
or reserved within Your unrevealed Knowledge,
to make the Quran a spring to my heart,
a light in my chest,
that it removes my sadness,
and erase my anguish.
25 Duas from the Holy Quran
(And when My servants ask thee concerning Me, I am indeed close (to them): I respond to the dua (prayer) of every suppliant when they calleth on Me - Quran 2:186)
1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (2:201)
2. Our Lord! Bestow on us endurance and make our foothold sure and give us help against those who reject faith. (2:250)
3. Our Lord! Take us not to task if we forget or fall into error. (2:286)
4. Our Lord! Lay not upon us such a burden as You did lay upon those before us. (2:286)
5. Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth. (2:286)
6. Our Lord! Let not our hearts deviate from the truth after You have guided us, and bestow upon us mercy from Your grace. Verily You are the Giver of bounties without measure. (3:
7. Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm our steps and succour us against those who deny the truth. (3:147)
8. Our Lord! Whomsoever You shall commit to the Fire, truly You have brought [him] to disgrace, and never will wrongdoers find any helpers (3:192)
9. Our Lord! Behold we have heard a voice calling us unto faith: "Believe in your Lord" and we have believed. (3:193)
10. Our Lord! Forgive us our sins and efface our bad deeds and take our souls in the company of the righteous. (3:193)
11. Our Lord! And grant us that which you have promised to us by Your messengers and save us from shame on the Day of Judgement. Verily You never fail to fulfill Your promise. (3:194)
12. Our Lord! We have sinned against ourselves, and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost! (7:23)
13. Our Lord! Place us not among the people who have been guilty of evildoing. (7:47)
14. Our Lord! Lay open the truth between us and our people, for You are the best of all to lay open the truth. (7:89)
15. Our Lord! Pour out on us patience and constancy, and make us die as those who have surrendered themselves unto You. (7:126)
16. Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from people who deny the truth (10:85-86)
17. Our Lord! You truly know all that we may hide [in our hearts] as well as all that we bring into the open, for nothing whatever, be it on earth or in heaven, remains hidden from Allah (14:3
18. Our Lord! Bestow on us mercy from Your presence and dispose of our affairs for us in the right way. (18:10)
19. Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give us the grace to lead those who are conscious of You. (25:74)
20. Our Lord! You embrace all things within Your Grace and Knowledge, forgive those who repent and follow Your path, and ward off from them the punishment of Hell. (40:7)
21. Our Lord! Make them enter the Garden of Eden which You have promised to them, and to the righteous from among their fathers, their wives and their offspring, for verily You are alone the Almighty and the truly Wise. (40:
22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)
23. Our Lord! Forgive us our sins as well as those of our brethren who proceeded us in faith and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have believed. Our Lord! You are indeed full of kindness and Most Merciful (59:10)
24. Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys. (60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things. (66:
Everyday duas in Arabic with transliteration and translation
Greeting another Muslim
As salamu alaykum wa Rahmatullahi wa Barakatuh.
Translation: May the peace of Allah descend upon you and His Mercy and Blessings.
When someone conveys salam to you on another's behalf:
Alayka wa alay-his salaamu wa Rahmatullahi wa Barakatuh.
Translation: Upon you and upon him be the peace of Allah, His mercy and blessings.
Before a meal
Bismillahi wa 'ala baraka-tillah.
Translation: With Allah's name and uon the blessings granted by Allah (do we eat).
After having a meal
Alham do lillah hilla-thee At Amana wa saquana waja 'alana minal Muslimeen.
Translation: All praise is due to Allah who gave us food and drink and who made us Muslims.
Dua for ZamZam (Holy Water)
Allah humma Innee As alooka 'ilman naa fee-ow wa Rizq-ow waa See-ow wa Shee-faa amm min Kooll-lee daa-een.
Translation: O Allah, I ask You to grant me beneficial knowledge, abundant sustenance and cure from all diseases.
Before wudhu (ablution)
Allahumma-gh fir-lee dhan-bee wawass si'lee fi dari wa bariklee fi rizq.
Translation: O Allah Forgive my sins, make my home accommodating and grant me abundance in my livelihood.
After Wudhu
Allahummaj 'al-ni minat-tow-wa beena waj-alni minal muta-tah-hireen.
Translation: I testify that there is no deity except Allah; He is One and has no partner. And I testify that Muhammad (Sallallahu alayhi wasallam) is His servant and apostle.
When entering the mosque
A'uthu bil-Lahil 'atheemi wa biwajhi-hil kareemi wasultaani-hil qadeemi minash-shaytaanir rajeem.
Translation: I seek protection from Allah, The Sublime, and I seek the protection of His Merciful Self and of His Eternal Kingdom against the accursed devil.
After sneezing
Alhamdulillah! (right graphic) / Alhamdu lillahi 'ala kull-lee ha-leen (left graphic).
Translation: Thanks and all praise be to Allah (or) Thanks and all praise be to Allah under all conditions.
Reply to someone who sneezes
Yar Hamoo kall Lah.
Translation: May Allah have mercy on you.
When a Non-Muslim sneezes
Yahdee Kumullahu wa Yaslih Ba Lakoom.
Translation: May Allah give you guidance and make your children pious.
When someone is critically ill
When someone is so critically ill that there is no hope for his recovery, under no circumstances should he (or she) pray for his (or her) death. But if one must, then one should recite the following dua:
Allah-humma ah-yini ma kaanatil hayaatu khairall-lee wa tawaff-fani i-dha kaanatil wa faato khai-rall-lee.
Translation: O Allah, keep me alive so long as it is in my best interest and give me death when it is in my best interest.
When visiting the sick
La ba'sa tahoorun inshaa-Allah. La ba'sa tahoorun inshaa-Allah.
Translation: No need to worry. It (this sickness) is a means of cleansing from sins. No need to worry. It (this sickness) is a means of cleansing from sins.
Dua taught to a new muslim
Allahummagh fir-lee warr hamnee wah-dini warr zuq-ni.
Translation: O Allah, forgive me, have mercy on me, guide me aright and grant me sustenance.
When entering the toilet
Allahumma in-nee a'oothu bika minal khubu-thee wal khabaa ith.
When leaving the toilet, recite
Ghuf-raa naka followed by
Alhamdulillah-hilla-thee ath-haba ann-nil athaa wa 'afaani.
YouTube - Dua by Mohammad Al Barak
YouTube - BEST DUA EVER BY SHEIKH MUHAMMAD MOHAISNY
Dua'a Khatmul Quran
Video - Dua-e-khatamul Quran part 1
Video - Dua-e-khatamul Quran part 2
In the name of Allah, the Beneficent, the Merciful.
http://members.ozemail.com.au/~zaynabelfatah/DuaaKhatmulQuran.htm
O God, Thou hast helped me complete Thy Book,
which Thou sent down as a light and appointed as a guardian over every book Thou hast sent down,
preferring it over every narrative which Thou hast recounted,
a separator, through which Thou hast separated Thy lawful from Thy unlawful,
a Qur'an, through which Thou hast made plain the approaches to Thy ordinances,
a book, which Thou hast distinguished very distinctly for Thy servants,
a revelation, which Thou hast sent down, a sending down, upon Thy Prophet Muhammad (Thy blessings be upon him and his Household).
Thou appointed it a light through following which we may be guided from the shadows of error and ignorance,
a healing for him who turns ear toward hearing it with the understanding of attestation,
a just balance whose tongue does not incline away from truth,
a light of guidance whose proof is not extinguished before the witnesses,
and a guidepost of deliverance, so that he who repairs straightway to its prescription will not go astray
and he who clings to its preservation's handhold will not be touched by the hands of disasters.
O God, since Thou hast given us help to recite it
and made smooth the roughness of our tongues through the beauty of its expression,
place us among those who observe it as it should be observed,
serve Thee by adhering in submission to the firm text of its verses,
and seek refuge in admitting both its ambiguous parts and the elucidations of its clear signs!
O God, Thou sent it down upon Thy Prophet Muhammad (God bless him and his household) in summary form,
Thou inspired him with the science of its wonders to complement it,
Thou made us the heirs of its knowledge as interpreters,
Thou made us to surpass him who is ignorant of its knowledge,
and Thou gave us strength over it to raise us above those not able to carry it.
O God, just as Thou hast appointed our hearts as its carriers
and made known to us through Thy mercy its nobility and excellence,
so also bless Muhammad, its preacher, and his Household, its guardians,
and place us among those who confess that it has come from Thee,
lest doubt about attesting to it assail us, or deviation from its straightforward path shake us!
O God, bless Muhammad and his Household and make us one of those who hold fast to its cord,
seek haven from its ambiguities in its fortified stronghold,
rest in the shadow of its wing, find guidance in the brightness of its morning,
follow the shining of its disclosure, acquire light from its lamp, and beg not guidance from any other!
O God, just as through it Thou hast set up Muhammad as a guidepost to point to Thee
and through his Household Thou hast made clear Thy good pleasure's roads to Thee,
so also bless Muhammad and his Household and make the Qur'an our mediation to the noblest stations of Thy honour,
a ladder by which we may climb to the place of safety,
a cause for our being repaid with deliverance at the Plain of Resurrection,
and a means whereby we may reach the bliss of the House of Permanence!
O God, bless Muhammad and his Household, lessen for us through the Qur'an the weight of heavy sins,
give to us the excellent qualities of the pious,
and make us follow the tracks of those who stood before Thee in the watches of the night and the ends of the day,
such that Thou purifiest us from every defilement through its purification
and makest us to follow the tracks of those who have taken illumination from its light
and whom expectation has not distracted from works, cutting them off through its delusions' deceptions!
O God, bless Muhammad and his Household and appoint the Qur'an for us an intimate in the shadows of nights
and a guardian against the instigations of Satan and confusing thoughts,
for our feet an obstruction from passing to acts of disobedience,
for our tongues a silencer without blight preventing a plunge into falsehood,
for our limbs a restrainer from committing sins,
and for the scrutiny of heedfulness rolled up in heedlessness an unroller,
such that Thou attachest to our hearts the understanding of the Qur'an's wonders and its restraining similitudes
which immovable mountains in all their solidity were too weak to carry!
O God, bless Muhammad and his Household and through the Qur'an make permanent the rightness of our outward selves,
veil the ideas of confusing thoughts from the soundness of our innermost minds,
wash away the dirt of our hearts and the ties of our heavy sins,
gather our scattered affairs, quench the thirst of our burning heat in the standing place of the presentation to Thee,
and clothe us in the robes of security on the Day of the Greatest Terror at our uprising!
O God, bless Muhammad and his Household and through the Qur'an redress our lack - our destitution in poverty -
drive toward us the comforts of life and an abundance of plentiful provisions,
turn aside blameworthy character traits and base moral qualities,
and preserve us from the pit of unbelief and the motives for hypocrisy,
such that the Qur'an may be for us at the resurrection a leader to Thy good pleasure and Thy gardens,
for us in this world a protector against Thy displeasure and transgressing Thy bounds
and for what is with Thee a witness by its declaring lawful the lawful and its declaring unlawful the unlawful!
O God, bless Muhammad and his Household and through the Qur'an make easy for our souls at death
the distress of the driving, the effort of the moaning, and the succession of the rattling,
when souls reach the throats and it is said, 'Where is the enchanter?';
when the angel of death discloses himself to seize them from behind the veils of unseen things,
letting loose at them from the bow of destinies the arrows of the terror of lonesome separation,
and mixing for them from sudden death a cup poisoned to the taste;
and when departure and release for the hereafter come close to us,
works become collars around the necks,
and the graves become the haven until the appointed time of the Day of Encounter!
O God, bless Muhammad and his Household,
make blessed for us the arrival at the house of decay and the drawn out residence between the layers of the earth,
appoint the graves, after separation from this world, the best of our waystations,
make roomy for us through Thy mercy the narrowness of our tombs,
and disgrace us not among those present at the Resurrection through our ruinous sins!
Through the Qur'an have mercy upon the lowliness of our station at the standing place of presentation to Thee,
make firm the slips of our feet during the shaking of the bridge across hell on the day of passage over it,
illuminate the darkness of our graves before the Uprising,
and deliver us from every distress on the Day of Resurrection
and from the hardships of terrors on the Day of Disaster!
Whiten our faces on the day when the faces of wrongdoers are blackened during the Day of Regret and Remorse,
appoint love for us in the breasts of the faithful, and make not life for us troublesome!
O God, bless Muhammad, Thy servant and Thy messenger, just as He delivered Thy message,
executed Thy command and counselled Thy servants!
O God, on the Day of Resurrection make our Prophet (Thy blessings be upon him and his Household)
the nearest of the prophets to Thee in seat, the ablest of them before Thee with intercession,
the greatest of them with Thee in measure, and the most eminent of them with Thee in rank!
O God, bless Muhammad and the Household of Muhammad, ennoble his edifice, magnify his proof,
make weighty his balance, accept his intercession, bring near his mediation, whiten his face, complete his light,
and raise his degree!
Make us live according to his Sunna, make us die in his creed, take us on his road,
make us travel his path, place us among the people who obey him, muster us in his band,
lead us to up his pool, and give us to drink of his cup!
And bless Muhammad and his Household, with a blessing through which Thou wilt take him to the most excellent of Thy good, Thy bounty, and Thy generosity for which he hopes!
Thou art Possessor of boundless mercy and generous bounty.
O God, repay him for Thy messages which he delivered, Thy signs which he passed on,
the good counsel he gave to Thy servants, and the struggle he undertook in Thy way, with the best Thou hast repaid any of Thy angels brought nigh and Thy prophets sent out and chosen!
And upon him and his Household, the good, the pure, be peace, God's mercy, and His blessings!
دعاء لمرة واحدة بالعمر
روي عن رسول الله (صلى الله عليه واله وسلم) مضمون الحديث انه قال: من قرأ الدعاء في أي وقت فكأنه حج 360 حجة وختم 360 ختمه وأعتق 360 عبدا وتصدق ب 360 دينار وفرج عن 360 مغموما وبمجرد أن قال رسول الله (صلى الله عليه واله وسلم) الحديث نزل جبرائيل (عليه السلام) وقال: يا رسول الله أي عبد من عبيد الله سبحانه وتعالى أو أي أحد من أمتك يا محمد قرأ الدعاء ولو مرة واحدة في العمر بحرمتي و جلالي ضمنت له سبعة أشياء :
رفعت عنه الفقر
أمنته من سؤال منكر و نكير
أمررته على الصراط
حفظته من موت الفجأة
حرمت عليه دخول النار
حفظته من ضغطة القبر
حفظته من غضب السلطان الجائر والظالم
الدعاء:
لا اله إلا الله الجليل الجبار لا اله إلا الله الواحد القهار,
لا اله إلا الله الكريم الستار لا اله إلا الله الكبير المتعال, لا اله إلا الله وحده لا شريك له إلها واحدا ربا وشاهدا أحدا وصمدا ونحن له مسلمون, لا اله إلا الله وحده لا شريك له إلها واحدا ربا وشاهدا أحدا وصمدا ونحن له عابدون لا اله إلا الله وحده لا شريك له إلها واحدا ربا وشاهدا أحدا وصمدا ونحن له قانتون, لا اله إلا وحده لا شريك له إلها واحدا ربا وشاهدا أحدا وصمدا ونحن له صابرون, لا اله إلا الله محمد رسول الله , اللهم إليك فوضت أمري وعليك توكلت يا أرحم الراحمين
أنشرها حتى لاتحرم أحبابك أجره |
WAMY Riyadh
