The One Who Trusts Allāh
Imām As-Sa'dī [رحمه الله] said:
❝He who places his trust in Allāh is strong in heart. He is not affected by whims nor does he become disgruntled by [unfortunate] situations.❞
[Al-Wasā'il Al-Mufīdah, (Page: 27) | Translated By Raha Batts]
Imām As-Sa'dī [رحمه الله] said:
❝He who places his trust in Allāh is strong in heart. He is not affected by whims nor does he become disgruntled by [unfortunate] situations.❞
[Al-Wasā'il Al-Mufīdah, (Page: 27) | Translated By Raha Batts]
The Supplication Said When It Rains
From Ayesha [رضي الله عنها] that the Messenger of Allaah [ﷺ] used to say when it would rain:
«اللَّهُمَّ صَيِّبًا نَافِعًا»
❝O Allaah make this a beneficial downpour.❞
Allaahumma Sayyibun Naaf’eeun
[Collected By Bukhari, (No. 1032) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
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In a wording collected by Abu Dawood that the Prophet used to say:
«اللَّهُمَّ صَيِّبًا هَنِيئًا»
❝O Allaah make it a downpour with ease and comfort.❞
Allaahumma Sayyibun Haneeun
[Collected By Abu Dawood, (No. 5099) | Authenticated By Albaani | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
From Ayesha [رضي الله عنها] that the Messenger of Allaah [ﷺ] used to say when it would rain:
«اللَّهُمَّ صَيِّبًا نَافِعًا»
❝O Allaah make this a beneficial downpour.❞
Allaahumma Sayyibun Naaf’eeun
[Collected By Bukhari, (No. 1032) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
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In a wording collected by Abu Dawood that the Prophet used to say:
«اللَّهُمَّ صَيِّبًا هَنِيئًا»
❝O Allaah make it a downpour with ease and comfort.❞
Allaahumma Sayyibun Haneeun
[Collected By Abu Dawood, (No. 5099) | Authenticated By Albaani | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Shaykh ul-Islaam Ibn Taymeeyah [D.728 A.H.] said:
❝There is no blame on the one who manifests the Madhab of the Salaf, affiliates to it and ascribes to it, rather it is obligatory to accept that from him and that is accepted by agreement, because the Madhab of the Salaf is nothing except the truth.❞
[Majmoo al-Fatawa, (4/149) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝There is no blame on the one who manifests the Madhab of the Salaf, affiliates to it and ascribes to it, rather it is obligatory to accept that from him and that is accepted by agreement, because the Madhab of the Salaf is nothing except the truth.❞
[Majmoo al-Fatawa, (4/149) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
A Coward Will Be A Coward
Shaykh Rabī' Ibn Hādī [حفظه الله] said:
❝No one learns courageousness. It is a gift [from Allāh]. Hence, the coward will be a coward even if you were to give him every weapon.❞
[Al-Majmū', (7/15) | Translated By Raha Batts]
Shaykh Rabī' Ibn Hādī [حفظه الله] said:
❝No one learns courageousness. It is a gift [from Allāh]. Hence, the coward will be a coward even if you were to give him every weapon.❞
[Al-Majmū', (7/15) | Translated By Raha Batts]
On the authority of Jaabir Bin Sulayman or Saleem that he said:
❝I came to the Prophet [ﷺ] while he was sitting with his Companions, I asked: ‘Which one of you is the Prophet [ﷺ]?’ Either the Prophet [ﷺ] gestured to himself or the people motioned to him.
He was sitting with his knees against his chest with a garment and its trimming had covered his feet.
I said: ‘O Messenger of Allaah! I am ignorant about things so teach me.’
The Prophet [ﷺ] said: ‘Fear Allaah [عز و جل], do not scorn any good deed even if you pour from a bucket into a vessel for the person who serves drinks.
Beware of arrogance! Indeed Allaah [تبارك و تعالى] does not love arrogance. If a person curses you and disgraces you with something which he knows about you, then do not disgrace him with something you know about him, so you will have his reward and he will have his sin. Don’t you dare ever curse anyone.’❞
[Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani, (No. 770) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝I came to the Prophet [ﷺ] while he was sitting with his Companions, I asked: ‘Which one of you is the Prophet [ﷺ]?’ Either the Prophet [ﷺ] gestured to himself or the people motioned to him.
He was sitting with his knees against his chest with a garment and its trimming had covered his feet.
I said: ‘O Messenger of Allaah! I am ignorant about things so teach me.’
The Prophet [ﷺ] said: ‘Fear Allaah [عز و جل], do not scorn any good deed even if you pour from a bucket into a vessel for the person who serves drinks.
Beware of arrogance! Indeed Allaah [تبارك و تعالى] does not love arrogance. If a person curses you and disgraces you with something which he knows about you, then do not disgrace him with something you know about him, so you will have his reward and he will have his sin. Don’t you dare ever curse anyone.’❞
[Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani, (No. 770) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Deficiency In Fulfilling Rights
Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:
«إذا وجد العبد تقصيرا في حقوق القرابة والأهل والأولاد والجيران والإخوان فعليه بالدعاء لهم والإستغفار.»
❝When a worshipper finds deficiency in fulfilling the rights of close relatives, the wife, children, neighbours and brothers then it is upon him to make Dua for them and seek forgiveness.❞
[Majmoo Al-Fatawa, (11/698) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
Shaykh ul-Islaam Ibn Taymeeyah [رحمه الله] said:
«إذا وجد العبد تقصيرا في حقوق القرابة والأهل والأولاد والجيران والإخوان فعليه بالدعاء لهم والإستغفار.»
❝When a worshipper finds deficiency in fulfilling the rights of close relatives, the wife, children, neighbours and brothers then it is upon him to make Dua for them and seek forgiveness.❞
[Majmoo Al-Fatawa, (11/698) | Translated By Abbas Abu Yahya Miraath Al-Anbiyya]
The People Of Innovation Call To Evil
Shaykh Zayd Al-Madkhalī [رحمه الله] said:
❝Verily, the Salaf Al-Sāliḥ would reject the testimony of the people of innovation, and they would warn others from sitting with them and from taking knowledge from them because they call to evil.❞
[Al-Junnah, (Page: 99) | Translated By Musa Shaleem Mohammed]
Shaykh Zayd Al-Madkhalī [رحمه الله] said:
❝Verily, the Salaf Al-Sāliḥ would reject the testimony of the people of innovation, and they would warn others from sitting with them and from taking knowledge from them because they call to evil.❞
[Al-Junnah, (Page: 99) | Translated By Musa Shaleem Mohammed]
From The Dua Of The Messenger
From Abdullaah Bin Umar who said from the Dua of the Messenger of Allaah [ﷺ]:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ.»
❝O Allaah indeed I seek refuge with You from the discontinuation of Your blessings, and change from the goodness you have granted, and from being taken by surprise with Your punishment and all that which causes Your Anger.❞
[Collected By Muslim And Abu Dawood]
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Shaykh AbdulMuhsin al-Abbad commenting on this Hadeeth said:
❝[The discontinuation of blessings] – The dwindling of a blessing and being deprived of it. The aspect of a person having a blessing and then being deprived of it is like the transition from being wealthy to being poor.
The word ‘blessing’ is more general than being wealthy, because the blessings of Allaah [عز و جل] cannot be enumerated, so health and goodness are included in this, wealth is included, and all types of blessings are included in this.
An example of this is the saying of Allaah [تعالى]:
﴿وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوهَا﴾
'…And if you count the Blessings of Allah, never will you be able to count them.'
[Ibrahim: 34]
And the saying of Allaah [تعالى]:
﴿وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنِ اللَّهِ﴾
'And whatever of blessings and good things you have, it is from Allaah.'
[Nahl: 53]
[And change from the goodness] – From being healthy to sickness and from good to evil.
[And from being taken by surprise with Your punishment] – Meaning all of a sudden, whereby a person has security and then all of a sudden receives a punishment, this is because such matters can harm a person if they occur suddenly.
[And all which causes Your Anger] – This is general and includes everything which angers Allaah [عز و جل].❞
[Sharh Sunnan Abi Dawood, (No. 184) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
From Abdullaah Bin Umar who said from the Dua of the Messenger of Allaah [ﷺ]:
«اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ.»
❝O Allaah indeed I seek refuge with You from the discontinuation of Your blessings, and change from the goodness you have granted, and from being taken by surprise with Your punishment and all that which causes Your Anger.❞
[Collected By Muslim And Abu Dawood]
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Shaykh AbdulMuhsin al-Abbad commenting on this Hadeeth said:
❝[The discontinuation of blessings] – The dwindling of a blessing and being deprived of it. The aspect of a person having a blessing and then being deprived of it is like the transition from being wealthy to being poor.
The word ‘blessing’ is more general than being wealthy, because the blessings of Allaah [عز و جل] cannot be enumerated, so health and goodness are included in this, wealth is included, and all types of blessings are included in this.
An example of this is the saying of Allaah [تعالى]:
﴿وَإِنْ تَعُدُّوا نِعْمَةَ اللَّهِ لا تُحْصُوهَا﴾
'…And if you count the Blessings of Allah, never will you be able to count them.'
[Ibrahim: 34]
And the saying of Allaah [تعالى]:
﴿وَمَا بِكُمْ مِنْ نِعْمَةٍ فَمِنِ اللَّهِ﴾
'And whatever of blessings and good things you have, it is from Allaah.'
[Nahl: 53]
[And change from the goodness] – From being healthy to sickness and from good to evil.
[And from being taken by surprise with Your punishment] – Meaning all of a sudden, whereby a person has security and then all of a sudden receives a punishment, this is because such matters can harm a person if they occur suddenly.
[And all which causes Your Anger] – This is general and includes everything which angers Allaah [عز و جل].❞
[Sharh Sunnan Abi Dawood, (No. 184) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Dua For Forgiveness
From Abu Hurairah that the Messenger of Allaah [ﷺ] used to say in his Sajda:
«اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ، دِقَّهُ وَجِلَّهُ ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسِرَّهُ.»
❝O Allaah forgive me all my sins, the minute of them and the major of them, the first of them and the last of them, the ones committed secretly and openly.❞
[Collected By Muslim]
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Shaykh Muhammad Bin Salih al-Uthaymeen said:
❝This is from the practice of making a comprehensive and broad Dua. This is because Dua is worship so every time a person repeats a Dua then he increases in worship of Allaah [عز و جل].
Also, by him repeating the Dua then he will remember all sins those committed secretly and openly. Likewise, those he hid, also the minute of them and the major of them. This is the wisdom why the Prophet [ﷺ] elaborated after generalising.
It is necessary for a person to have concern for the Duas which were mentioned by the Messenger of Allaah [ﷺ] because they are the most comprehensive Dua and the most beneficial Dua.
May Allaah give us and yourselves success in that which is goodness and benefit.❞
[Sharh Riyadh As-Saliheen, (1/1633) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
From Abu Hurairah that the Messenger of Allaah [ﷺ] used to say in his Sajda:
«اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ، دِقَّهُ وَجِلَّهُ ، وَأَوَّلَهُ وَآخِرَهُ، وَعَلَانِيَتَهُ وَسِرَّهُ.»
❝O Allaah forgive me all my sins, the minute of them and the major of them, the first of them and the last of them, the ones committed secretly and openly.❞
[Collected By Muslim]
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Shaykh Muhammad Bin Salih al-Uthaymeen said:
❝This is from the practice of making a comprehensive and broad Dua. This is because Dua is worship so every time a person repeats a Dua then he increases in worship of Allaah [عز و جل].
Also, by him repeating the Dua then he will remember all sins those committed secretly and openly. Likewise, those he hid, also the minute of them and the major of them. This is the wisdom why the Prophet [ﷺ] elaborated after generalising.
It is necessary for a person to have concern for the Duas which were mentioned by the Messenger of Allaah [ﷺ] because they are the most comprehensive Dua and the most beneficial Dua.
May Allaah give us and yourselves success in that which is goodness and benefit.❞
[Sharh Riyadh As-Saliheen, (1/1633) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
The Prophet’s Dua For His Companions
From Ibn Umar who said it was very rare that the Messenger of Allaah [ﷺ] would stand up from a gathering until he had made Dua with these statements for his Companions:
«اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا، وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا.»
❝O Allaah make us have fear of You of what comes between us and disobedience to You. And from obedience to You with that which will make us reach Paradise. And give us certainty by which weakens the problems/hardships of the Duniya and makes them light upon us. And bless us in our hearing and our sight, And our strength as long as you give us life.
And make it continuous until the end of our lives. And make our hatred upon the one who oppressed us. And give us victory upon the one who has enmity to us. And do not place our calamities in our religion, and do not make the worldly matters our greatest concern, nor the aim of our knowledge, and do not place over us the one who does not have mercy upon us.❞
[Declared Hasan By Tirmidhi In Kitab Ad-Dawaat, Chapter Haddathna Ali Bin Hajr, (No. 3502), Nisa’ee In al- Kubra, (6/106), Al-Hakim, (1/528) | Ibn Sunni In Amal al-Yawm Wa Layla, (No. 445), He Authenticated It And Dhahabi Agreed With Him | Albaani: 'Hasan' In Saheeh Tirmidhi, (3/168), Saheeh al-Jama, (No. 1268) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
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Shaykh AbdurRazaaq al-Badr said:
❝From the great supplications which the Messenger of Allaah [ﷺ] used to conclude many of his gatherings with, is what is narrated by Tirmidhi and others from the Hadeeth of Abdullaah Bin Umar [رضي الله عنه].
It is a comprehensive supplication for many of the doors to goodness and happiness in the Duniya and Hereafter.
As for the Messenger saying:
«اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ»
'O Allaah make us have fear of You of what comes between us and disobedience to You.'
Means: Give us a portion and share of having fear of You. This fear is that what is linked with having greatness of Allaah and knowing Him -far is He from imperfection - which would be a barrier for us and a prevention from falling into disobedience, sins and transgression.
In this is proof that having fear of Allaah is from the greatest deterrents and barriers for a person from falling into sinning.
Allaah says:
﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾
«It is only those who have knowledge among His slaves that fear Allah.»
So every time a slave of Allaah increases his knowing/knowledge about Allaah then his fear of Allaah increases and his turning to His obedience and distancing from sinning against Him increases.
Regarding:
«وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ»
'And from obedience to You with that which will make us reach Paradise.'
Meaning: Make easy for me from obedience to You which will be a means to gain Your pleasure and reach Your Paradise which You have prepared for Your pious worshippers.
Regarding:
«وَمِنَ اليَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيباتِ الدُّنْيَا»
'And give us certainty by which weakens the problems/hardships of the Duniya.'
Meaning: Give us from certainty, which is perfect knowledge and its completeness is that the command is with Allaah firstly and lastly, and that Allaah - far is He from imperfection - controls the matters of the creation how He wills and executes amongst them what He wants, with that which is a means to lessen problems and calamities which may occur for a person in this life.
From Ibn Umar who said it was very rare that the Messenger of Allaah [ﷺ] would stand up from a gathering until he had made Dua with these statements for his Companions:
«اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيبَاتِ الدُّنْيَا، وَمَتِّعْنَا بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّتِنَا مَا أَحْيَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَى مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَى مَنْ عَادَانَا، وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا تُسَلِّطْ عَلَيْنَا مَنْ لَا يَرْحَمُنَا.»
❝O Allaah make us have fear of You of what comes between us and disobedience to You. And from obedience to You with that which will make us reach Paradise. And give us certainty by which weakens the problems/hardships of the Duniya and makes them light upon us. And bless us in our hearing and our sight, And our strength as long as you give us life.
And make it continuous until the end of our lives. And make our hatred upon the one who oppressed us. And give us victory upon the one who has enmity to us. And do not place our calamities in our religion, and do not make the worldly matters our greatest concern, nor the aim of our knowledge, and do not place over us the one who does not have mercy upon us.❞
[Declared Hasan By Tirmidhi In Kitab Ad-Dawaat, Chapter Haddathna Ali Bin Hajr, (No. 3502), Nisa’ee In al- Kubra, (6/106), Al-Hakim, (1/528) | Ibn Sunni In Amal al-Yawm Wa Layla, (No. 445), He Authenticated It And Dhahabi Agreed With Him | Albaani: 'Hasan' In Saheeh Tirmidhi, (3/168), Saheeh al-Jama, (No. 1268) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
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Shaykh AbdurRazaaq al-Badr said:
❝From the great supplications which the Messenger of Allaah [ﷺ] used to conclude many of his gatherings with, is what is narrated by Tirmidhi and others from the Hadeeth of Abdullaah Bin Umar [رضي الله عنه].
It is a comprehensive supplication for many of the doors to goodness and happiness in the Duniya and Hereafter.
As for the Messenger saying:
«اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَبَيْنَ مَعَاصِيكَ»
'O Allaah make us have fear of You of what comes between us and disobedience to You.'
Means: Give us a portion and share of having fear of You. This fear is that what is linked with having greatness of Allaah and knowing Him -far is He from imperfection - which would be a barrier for us and a prevention from falling into disobedience, sins and transgression.
In this is proof that having fear of Allaah is from the greatest deterrents and barriers for a person from falling into sinning.
Allaah says:
﴿إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ﴾
«It is only those who have knowledge among His slaves that fear Allah.»
So every time a slave of Allaah increases his knowing/knowledge about Allaah then his fear of Allaah increases and his turning to His obedience and distancing from sinning against Him increases.
Regarding:
«وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ»
'And from obedience to You with that which will make us reach Paradise.'
Meaning: Make easy for me from obedience to You which will be a means to gain Your pleasure and reach Your Paradise which You have prepared for Your pious worshippers.
Regarding:
«وَمِنَ اليَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مُصِيباتِ الدُّنْيَا»
'And give us certainty by which weakens the problems/hardships of the Duniya.'
Meaning: Give us from certainty, which is perfect knowledge and its completeness is that the command is with Allaah firstly and lastly, and that Allaah - far is He from imperfection - controls the matters of the creation how He wills and executes amongst them what He wants, with that which is a means to lessen problems and calamities which may occur for a person in this life.
Every time certainty strengthens in a person then that is more conducive to having patience upon tribulations. This is due to the person with certainty knowing that everything that afflicts him is from Allaah so he is pleased with that and submits.
Regarding:
«وَمَتِّعْنَا بِأَسْمَاعِنَا، وَأَبْصَارِنَا، وَقُوَّتِنَا مَا أَحْيَيْتَنَا.»
'And bless us in our hearing and our sight, and our strength as long as you give us life.'
Here a person requests from Allaah that his hearing, sight and the rest of his strength remains, so he can be blessed with these during his whole life.
Regarding:
«واجعَلْه الوارثَ منَّا»
‘And make it continuous until the end of our lives.'
Means that make this blessing and enjoyment of the senses and strength preserved and continuous and let it remain healthy and good until I die.
Regarding:
«واجعل ثأرنا على من ظلمنا»
'Make our hatred upon the one who oppressed us.'
Means give us the capability to take revenge upon the one who oppressed us without overstepping so that we end up taking revenge against other than the oppressor.
Regarding:
«وانصرنا على من عادانا»
'And give us victory upon the one who has enmity to us.'
Meaning: Write victory for us over the enemy.
Regarding:
«ولا تجعل مصيبتنا في ديننا»
'And do not place our calamities in our religion.'
Meaning: Do not afflict us with that which causes deficiency in our Deen and that which takes us to a bad belief or deficiencies in obedience or committing Haram actions. This is because a calamity in the religion is the worst of calamities and there is nothing that can substitute for it, in contrast to calamities in the Duniya.
Regarding:
«ولا تجعل الدنيا أكبر همِّنا.»
'And do not make the worldly matters our greatest concern.'
Meaning that do not make our main aim and our main concern to be for the Duniya.
This is because for whoever the Duniya is the greatest aim then he is isolated from the Hereafter. In this is a proof that a little stress is bound to occur in matters of living, it is inevitable and permissible.
«ولا مبلغ علمنا»
Regarding: 'Nor the aim of our knowledge.'
Meaning: Do not make us whereby that all we know and think about is the matters of the Duniya.
«ولا تسلِّط علينا من لا يرحمنا»
Regarding: 'Do not place over us the one who does not have mercy upon us.'
Meaning by the non-Muslims, evil people and oppressors.
By this we end our comments about this great Dua, which is from the Jawama al-Kalim [eloquent speech] of the Prophet [ﷺ], and it is the fragrant ending. May Allaah send praise upon our Prophet upon his family and all his Companions.
[Fiqh al-Adeeyah Wal Adhkaar, (3/306-308) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Regarding:
«وَمَتِّعْنَا بِأَسْمَاعِنَا، وَأَبْصَارِنَا، وَقُوَّتِنَا مَا أَحْيَيْتَنَا.»
'And bless us in our hearing and our sight, and our strength as long as you give us life.'
Here a person requests from Allaah that his hearing, sight and the rest of his strength remains, so he can be blessed with these during his whole life.
Regarding:
«واجعَلْه الوارثَ منَّا»
‘And make it continuous until the end of our lives.'
Means that make this blessing and enjoyment of the senses and strength preserved and continuous and let it remain healthy and good until I die.
Regarding:
«واجعل ثأرنا على من ظلمنا»
'Make our hatred upon the one who oppressed us.'
Means give us the capability to take revenge upon the one who oppressed us without overstepping so that we end up taking revenge against other than the oppressor.
Regarding:
«وانصرنا على من عادانا»
'And give us victory upon the one who has enmity to us.'
Meaning: Write victory for us over the enemy.
Regarding:
«ولا تجعل مصيبتنا في ديننا»
'And do not place our calamities in our religion.'
Meaning: Do not afflict us with that which causes deficiency in our Deen and that which takes us to a bad belief or deficiencies in obedience or committing Haram actions. This is because a calamity in the religion is the worst of calamities and there is nothing that can substitute for it, in contrast to calamities in the Duniya.
Regarding:
«ولا تجعل الدنيا أكبر همِّنا.»
'And do not make the worldly matters our greatest concern.'
Meaning that do not make our main aim and our main concern to be for the Duniya.
This is because for whoever the Duniya is the greatest aim then he is isolated from the Hereafter. In this is a proof that a little stress is bound to occur in matters of living, it is inevitable and permissible.
«ولا مبلغ علمنا»
Regarding: 'Nor the aim of our knowledge.'
Meaning: Do not make us whereby that all we know and think about is the matters of the Duniya.
«ولا تسلِّط علينا من لا يرحمنا»
Regarding: 'Do not place over us the one who does not have mercy upon us.'
Meaning by the non-Muslims, evil people and oppressors.
By this we end our comments about this great Dua, which is from the Jawama al-Kalim [eloquent speech] of the Prophet [ﷺ], and it is the fragrant ending. May Allaah send praise upon our Prophet upon his family and all his Companions.
[Fiqh al-Adeeyah Wal Adhkaar, (3/306-308) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
From The Excellence Of Tawheed
Shaykh Muhammad Bin Ibraheem Alaa Shaykh [رحمه الله] said:
❝Tawheed by itself maybe sufficient for the Islaam of a slave of Allaah and entry into Paradise. This is because if he mentioned the statement of Tawheed [لآ اِلَهَ اِلّا اللّهُ] then died before actions become obligatory upon him, then Tawheed by itself is sufficient.
Therefore, Tawheed is not destitute to actions, but rather actions are destitute to Tawheed, in that the Tawheed should be correct.❞
[Sharh Kashf Ash-Shubahaat Min Taqreerrat Ash-Shaykh Muhammad Bin Ibraheem Alaa Shaykh, (Page: 95) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Shaykh Muhammad Bin Ibraheem Alaa Shaykh [رحمه الله] said:
❝Tawheed by itself maybe sufficient for the Islaam of a slave of Allaah and entry into Paradise. This is because if he mentioned the statement of Tawheed [لآ اِلَهَ اِلّا اللّهُ] then died before actions become obligatory upon him, then Tawheed by itself is sufficient.
Therefore, Tawheed is not destitute to actions, but rather actions are destitute to Tawheed, in that the Tawheed should be correct.❞
[Sharh Kashf Ash-Shubahaat Min Taqreerrat Ash-Shaykh Muhammad Bin Ibraheem Alaa Shaykh, (Page: 95) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Any Man Who Claims To Be A God Is Insane
Ibnul-Jawzī [رحمه الله] said:
❝Some of the wise people said that Iblīs entered upon Fir’awn, and who said: 'Who are you?' He said: 'I am Iblīs.' He said: 'What brings you here?' He said: 'I came to look at you. Because I am amazed by your insanity.' He said: 'How [am I insane]?' He said: 'I had enmity for one who was a created being just like myself, and thus refused to prostrate to him. Due to this, I was expelled and cursed. But you claim to be the true God, and by Allāh, this is sheer insanity.'❞
[Akhbār Al-Hamqā Wal-Mughafilīn, (Page: 18-19) | Translated By Raha Batts]
Ibnul-Jawzī [رحمه الله] said:
❝Some of the wise people said that Iblīs entered upon Fir’awn, and who said: 'Who are you?' He said: 'I am Iblīs.' He said: 'What brings you here?' He said: 'I came to look at you. Because I am amazed by your insanity.' He said: 'How [am I insane]?' He said: 'I had enmity for one who was a created being just like myself, and thus refused to prostrate to him. Due to this, I was expelled and cursed. But you claim to be the true God, and by Allāh, this is sheer insanity.'❞
[Akhbār Al-Hamqā Wal-Mughafilīn, (Page: 18-19) | Translated By Raha Batts]
Respect For Ahadeeth Of The Prophet
Atta Bin Abi Rabaah [رحمه الله] said:
«إن الرجل ليحدثني الحديث فأنصت له كأني ما سمعته و قد سمعته قبل ان يولد.»
❝Indeed a person would narrate to me a Hadeeth, so I would remain silent for the reading of the Hadeeth, as if I had not heard it before, and I had heard it before that person was even born.❞
[From 'Meezan al-I’tidaal' By Dhahabi, (3/70) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Atta Bin Abi Rabaah [رحمه الله] said:
«إن الرجل ليحدثني الحديث فأنصت له كأني ما سمعته و قد سمعته قبل ان يولد.»
❝Indeed a person would narrate to me a Hadeeth, so I would remain silent for the reading of the Hadeeth, as if I had not heard it before, and I had heard it before that person was even born.❞
[From 'Meezan al-I’tidaal' By Dhahabi, (3/70) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Narrated 'Umar B. Al-Khattab [رضي الله عنه] I heard Allah's Messenger [ﷺ] saying:
❝The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.❞
[Sahīh Bukhārī, (1/1) | Translated By Dr. Muhammad Muhsin Khan]
❝The reward of deeds depends upon the intentions and every person will get the reward according to what he has intended. So whoever emigrated for worldly benefits or for a woman to marry, his emigration was for what he emigrated for.❞
[Sahīh Bukhārī, (1/1) | Translated By Dr. Muhammad Muhsin Khan]
Happiness In This World And The Hereafter Depends Upon Following The Messengers
Al-Imām, Shaykh Al-Islām Ibn Taymiyyah [رحمه الله] stated:
❝So when the happiness in this world and the Hereafter depends upon following the Messengers [عليه سلم], then it is known that the most deserving of people are the most knowledgeable of them concerning the narrations of the Messengers [عليه سلم] and for this reason, they are the closest in following them.
So the learned ones concerning the sayings and actions of the Messengers [عليه سلم], who follow them based upon this knowledge, then they are people of happiness in every time and every place.
And they are Saved Group from the people of every religion [of Scripture]. And they are Ahlus-Sunnah Wal-Hadeeth among this Ummah. So they share with the rest of the Ummah the affairs related to the Revelation [in general]. But they have excellence over them due to what they have been distinguished with of knowledge which they inherited from the Messenger [ﷺ] regarding which the rest [of the Ummah] are either ignorant or they deny [its truth].❞
[Majmū’ Fatāwa Shaykh Al-Islām Ibn Taymiyyah, (4/26) | Translated By Abu Khadeejah Abdul-Wahid]
Al-Imām, Shaykh Al-Islām Ibn Taymiyyah [رحمه الله] stated:
❝So when the happiness in this world and the Hereafter depends upon following the Messengers [عليه سلم], then it is known that the most deserving of people are the most knowledgeable of them concerning the narrations of the Messengers [عليه سلم] and for this reason, they are the closest in following them.
So the learned ones concerning the sayings and actions of the Messengers [عليه سلم], who follow them based upon this knowledge, then they are people of happiness in every time and every place.
And they are Saved Group from the people of every religion [of Scripture]. And they are Ahlus-Sunnah Wal-Hadeeth among this Ummah. So they share with the rest of the Ummah the affairs related to the Revelation [in general]. But they have excellence over them due to what they have been distinguished with of knowledge which they inherited from the Messenger [ﷺ] regarding which the rest [of the Ummah] are either ignorant or they deny [its truth].❞
[Majmū’ Fatāwa Shaykh Al-Islām Ibn Taymiyyah, (4/26) | Translated By Abu Khadeejah Abdul-Wahid]
Upon the authority of Abu Huraira who said:
❝Lailatul Qadr is the 27th or the 29th night. Indeed the angels are more abundant upon the earth on that night then the number of stones [upon it].❞
[Saheeh Ibn Khuzaimah, (No. 2194) | Sh. Al Albani: 'Saheeh' | Translated By Abu Hakeem Bilal Davis]
❝Lailatul Qadr is the 27th or the 29th night. Indeed the angels are more abundant upon the earth on that night then the number of stones [upon it].❞
[Saheeh Ibn Khuzaimah, (No. 2194) | Sh. Al Albani: 'Saheeh' | Translated By Abu Hakeem Bilal Davis]
Abu Salamah Ibn Abdur-Rahmān said:
❝I asked A’ishah [رضي الله عنها]: 'How was the Night prayer of Allāh’s Messenger [ﷺ] during the month of Ramadān?' She said, 'Allah’s Messenger [ﷺ] never exceeded eleven Rak’ahs in Ramadān or in the other months.'❞
[Reported By Al-Bukhāri, (No. 1147) | Translated By Abu Khadeejah Abdul-Wahid]
❝I asked A’ishah [رضي الله عنها]: 'How was the Night prayer of Allāh’s Messenger [ﷺ] during the month of Ramadān?' She said, 'Allah’s Messenger [ﷺ] never exceeded eleven Rak’ahs in Ramadān or in the other months.'❞
[Reported By Al-Bukhāri, (No. 1147) | Translated By Abu Khadeejah Abdul-Wahid]
Shaykh Al-Albaani [رحمه الله] said:
❝The Prophet [ﷺ] limiting himself to praying eleven Rakah [Taraweeh] is a proof that it is not permissible to increase.❞
[Salatul Taraweeh Albaani, (Page: 22) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝The Prophet [ﷺ] limiting himself to praying eleven Rakah [Taraweeh] is a proof that it is not permissible to increase.❞
[Salatul Taraweeh Albaani, (Page: 22) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
Abu Dawood As-Sijistani [D. 275 A.H.] said:
❝Imam Ahmad was asked while I was listening: 'Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?'
He [رحمه الله] answered: ‘No, the Sunnah of the Muslims is more beloved to me.’❞
[Masa’il Abee Dawood, (Page: 90) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]
❝Imam Ahmad was asked while I was listening: 'Should the Qayyam – meaning the Taraweeh prayer – be delayed to the last part of the night?'
He [رحمه الله] answered: ‘No, the Sunnah of the Muslims is more beloved to me.’❞
[Masa’il Abee Dawood, (Page: 90) | Translated By Abbas Abu Yahya Miraath al-Anbiyya]