General Dought & clear, - * Meaning of “being with” in the verse “And whoso obeys Allah and the Messenger , then they will be with those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqoon , the martyrs, and the righteous... [an-Nisa’ 4:69]

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Allah say’s in the Quran ‘’And whoso obey Allah and the Messenger , then they will be in the company of those on whom Allah has bestowed His Grace, of the prophets, the Siddiqun , the martyrs, and the righteous. (4;69)’’ According to this verse those who obey Allah and his messenger they will be in the same level in Jannah with these people. Now in the Quran Allah speaks clearly about the Jannah which he has prepared for Al-Muqqarrabun(The Foremost) and then he speaks about the Jannah which he has prepared for the people of the right hand. The two descriptions are not the same. The Jannah prepared for Al-Muqqarrabun(The Foremost) is better than the one prepared for the people of the right hand. Now the people of the right hand are people who obeyed Allah and his messenger, maybe not all of them but a lot of them. So they are supposed to be in the company of those who made it to the top levels in Jannah according to the verse. So How come the Jannah which is prepared for them is lower in Quality then the one prepared for Al-Muqqarrabun(The Foremost)? Are they not supposed to be in the same level? Will they be in the same level and yet have different things? If the answer is yes, does the same apply for the family members? When they are reunited at the same level of their family members who are above them, will they have less even though they are in the same level?
I Hope you can explain in detail.
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Praise be to Allah
Firstly:
Allah, may He be glorified and exalted, says in His holy Book (interpretation of the meaning):
“And whoso obeys Allah and the Messenger (Muhammad (blessings and peace of Allah be upon him)), then they will be with those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous. And how excellent these companions are!”
[an-Nisa’ 4:69].
In Arabic, the wordma‘a(with) is used to refer to everyone who shares with someone else in some matter; it does not necessarily mean that the two parties share in all matters.
Based on that, the “being with” in the verse mentioned does not necessarily mean that they will all be in the same level or degree of Paradise. Rather what is meant is that they will all have in common admittance to Paradise and enjoying its delights, even though each of the believers will have his own degree or level that Allah will bestow upon him in accordance with his good deeds.
Al-Qurtubi (may Allah have mercy on him) said:
What is meant is that they will be with them in one abode of bliss, enjoying seeing them and being present with them; not that they will be equal with them in degree, for they will vary in degree, and everyone in it will be granted contentment with his lot. End quote.
Tafseer al-Qurtubi(5/272)
Ibn ‘Ashoor (may Allah have mercy on him) said:
“Being with” here refers to being together in Paradise, even though its degrees and levels vary. End quote.
At-Tahreer wa’t-Tanweer(5/116)
Al-Haafiz adh-Dhahabi (may Allah have mercy on him) said:
It was narrated from Ibn ‘Umar in a marfoo‘ report: “The honest, trustworthy Muslim trader will be with the Prophets, the siddeeqs and the martyrs on the Day of Resurrection.”
This hadith has a jayyid isnaad and its meaning is sound, but the fact that he will be with them does not necessarily mean that he will be in the same degree or level as them.
Another example is the verse in which Allah, may He be exalted, says (interpretation of the meaning):“And whoso obeys Allah and the Messenger (Muhammad (blessings and peace of Allah be upon him)), then they will be with those on whom Allah has bestowed His Grace, of the Prophets, the Siddiqoon (those followers of the Prophets who were first and foremost to believe in them, like Abu Bakr As-Siddeeq), the martyrs, and the righteous. And how excellent these companions are!” [an-Nisa’ 4:69]. End quote.
Mizaan al-I‘tidaal(3/413)
A similar case is the report narrated by al-Bukhaari (3688) from Anas (may Allah be pleased with him), according to which a man asked the Prophet (blessings and peace of Allah be upon him) about the Hour. He said: When will the Hour be? He said: “What have you prepared for it?” He said: Nothing, except that I love Allah and His Messenger (blessings and peace of Allah be upon him). He said: “You will be with those whom you love.” Anas said: We never rejoiced over anything as much as we rejoiced over the words of the Prophet (blessings and peace of Allah be upon him), “You will be with those whom you love.” I love the Prophet (blessings and peace of Allah be upon him) and Abu Bakr and ‘Umar, and I hope that I will be with them by virtue of my love for them, even if I do not do deeds like theirs.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
“Being with” is attained merely by sharing a thing, but not necessarily sharing all things. If it so happens that they all enter Paradise, then “being with” is fulfilled, even if their degrees or levels vary. End quote,
Fath al-Baari(10/555)
The believers have in common the fact that they will be together in Paradise, even though their degrees or levels may vary. Allah, may He be exalted, says (interpretation of the meaning):
“And you (all) will be in three kinds (i.e. separate groups).
So those on the Right Hand (i.e. those who will be given their Records in their right hands), Who will be those on the Right Hand? (As a respect for them, because they will enter Paradise).
And those on the Left Hand (i.e. those who will be given their Record in their left hands), Who will be those on the Left Hand? (As a disgrace for them, because they will enter Hell).
And those foremost ((in Islamic Faith of Monotheism and in performing righteous deeds) in the life of this world on the very first call for to embrace Islam,) will be foremost (in Paradise).
These will be those nearest to Allah
In the Gardens of delight (Paradise)”
[al-Waaqi‘ah 56:7-12].
Al-Bukhaari (3256) and Muslim (2831) narrated from Abu Sa‘eed al-Khudri (may Allah be pleased with him) that the Prophet (blessings and peace of Allah be upon him) said: “The people of Paradise will see the people of the highest place in Paradise above them as you see a brilliant star far away on the horizon in the east or the west, because of the difference in status between them.” They said: O Messenger of Allah, is that the status of the Prophets that no one else will attain? He said: “No, by the One in Whose hand is my soul. They are men who believed in Allah and believed in the Messengers.”
Secondly:
Undoubtedly the Prophets, siddeeqs, martyrs, the righteous, those who are close to Allah, and those on the Right Hand are all categories of believers and righteous close friends of Allah, and they are all among those who obeyed Allah and obeyed His Messenger. But faith itself may vary, and its degrees may vary according to what is in people’s hearts. People of faith may also vary with regard to their deeds, for obedience to Allah and obedience to His Messenger is not all at the same level such that whoever attains that will find that no one else among those who obeyed Allah is ahead of him or behind him; rather they will all have various degrees and levels with their Lord. Allah, may He be exalted, says (interpretation of the meaning):
“Those Messengers! We preferred some to others; to some of them Allah spoke (directly); others He raised to degrees (of honour)”
[al-Baqarah 2:253].
As it is the case that some of the noble Messengers were preferred over others, then how about others among the ordinary believers and righteous people?
And Allah, may He be exalted, says (interpretation of the meaning):
“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;
Degrees of (higher) grades from Him, and Forgiveness and Mercy. And Allah is Ever OftForgiving, Most Merciful”
[an-Nisa’ 4:95-96]
“The believers are only those who, when Allah is mentioned, feel a fear in their hearts and when His Verses (this Quran) are recited unto them, they (i.e. the Verses) increase their Faith; and they put their trust in their Lord (Alone);
Who perform As-Salat (IqamatasSalat) and spend out of that We have provided them.
It is they who are the believers in truth. For them are grades of dignity with their Lord, and Forgiveness and a generous provision (Paradise)”
[al-Anfaal 8:2-4].
Al-Waahidi (may Allah have mercy on him) said:
With regard to the words of Allah, may He be exalted, “For them are grades of dignity with their Lord”, ‘Ata’ said: This means that they will reach the degrees or levels of Paradise by virtue of their deeds. Something similar was stated by the commentators: they will have statuses, some of which will be higher than others, commensurate with their deeds.
End quote fromal-Baseet(10/24).
Ibn Katheer (may Allah have mercy on him) said:
The words “For them are grades of dignity with their Lord” mean: statuses and stations at the degrees or levels in Paradise, as Allah, may He be exalted, says elsewhere (interpretation of the meaning):“They are in varying grades with Allah, and Allah is All-Seer of what they do” [Aal ‘Imraan 3:163].
“and Forgiveness” i.e., forgiveness for their bad deeds and appreciation of their good deeds.
Ad-Dahhaak said concerning the words “For them are grades of dignity with their Lord”: Some of the people of Paradise will be above others, and the one who is higher will see his superiority over the one who is beneath him, whereas the one who is lower will not think that anyone is given precedence above him.
End quote fromTafseer Ibn Katheer(4/13).
Thirdly:
One of the favours that Allah will bestow upon His believing slaves is that He will cause children and wives to join their fathers and husbands in the degrees or levels of the latter, even if they did not attain that by their own deeds, so that they may have the joy of reunion. Allah, may He be exalted, says (interpretation of the meaning):
“Our Lord! And make them enter the Adn (Eden) Paradise (everlasting Gardens) which you have promised them, and to the righteous among their fathers, their wives, and their offspring! Verily, You are the All-Mighty, the All-Wise”
[Ghaafir 40:8].
At-Tabari (may Allah have mercy on him) said:
That is: Admit to the everlasting Gardens along with these people who repented “and follow[ed] Your Way” [Ghaafir 40:7] the righteous among their fathers, spouses and offspring, who did righteous deeds that were pleasing to You in the previous world.
It was stated that a man’s parents, children and wife will be admitted to Paradise along with him, even if they did not do deeds like his, by virtue of Allah’s mercy towards him.
End quote fromTafseer at-Tabari(21/356-357)
Ibn Katheer (may Allah have mercy on him) said:
The words “and to the righteous among their fathers, their wives, and their offspring” i.e., He will reunite them in Paradise with their loved ones, their parents, wives and children, among the believers who are fit to be admitted to Paradise, so that they may have the joy of reunion. He will even raise the one who is of lower status to the higher status, without that detracting from the status of the one who is higher. Rather that will be by the grace and kindness of Allah, as He, may He be exalted, says (interpretation of the meaning):
“And those who believe and whose offspring follow them in Faith, to them shall We join their offspring, and We shall not decrease the reward of their deeds in anything. Every person is a pledge for that which he has earned”
[at-Toor 52:21].
End quote fromTafseer Ibn Katheer(4/451)
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Supplication, Dought & clear, - * There is no specific du‘aa’ for each day and night of Ramadan

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I heard that Allah, may He be exalted, divided Ramadan into three parts: the first ten days of it are mercy, the second ten days are forgiveness and the third ten days are ransom from the fire. It is said that there are specific du‘aa’s for each part, so in the first part we say: Allaahumm arhamni yaa arhaam ar-raahimeen (O Allah, have mercy on me, O most merciful of those who show mercy); in the second part we say Allaahumm ighfir li yaa Rabb al-‘Aalameen (O Allah forgive me, O Lord of the Worlds); and in the third part we say Allahumm a‘tiqni min an-naar wa adkhilni al-Jannah (O Allah, ransom me from the Fire and admit me to Paradise). Is this correct and is there any evidence for it? What are the du‘aa’s that should be recited a great deal in Ramadan? To the best of my knowledge, Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me) is one of the du‘aa’s that should be repeated often in the last ten days, when seeking Laylat al-Qadr. What about the other days of Ramadan? Are there any specific du‘aa’s for them?
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Praise be to Allah.
Firstly:
Ibn Khuzaymah narrated in hisSaheeh(1887) that Salmaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) addressed us on the last day of Sha‘baan and said: “O people, a great month has come upon you, a blessed month… It is a month the beginning of which is mercy, its middle is forgiveness and its end is ransom from the Fire.”
In the answer to question no. 21364, we explained that this hadith is da‘eef (weak).
The entire month of Ramadan is mercy from Allah; the entire month is also forgiveness and ransom from the Fire. None of these blessings is restricted to any one part of the month to the exclusion of any other part, and this is a reflection of the vastness of Allah’s mercy.
Muslim (1079) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are fettered.”
At-Tirmidhi (682) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the first night of Ramadan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allah has people whom He frees (from the Fire), and that happens every day.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
Based on that, singling out the first third of Ramadan to pray for mercy, the second third to pray for forgiveness and the last third to pray for ransom from Hell is an innovation for which there is no basis in Islamic teachings. There is also no justification for singling out these times for these supplications, because all the days of Ramadan are equal in that regard. Rather the Muslim may pray for whatever he wants of goodness in this world and the hereafter throughout Ramadan; that includes asking Allah for mercy, forgiveness, ransom from the Fire and admission to Paradise.
Secondly:
The Muslim should offer a great deal of du‘aa’, asking for goodness and mercy, especially in this month, making the most of this time of goodness and blessing (barakah), seeking the mercy and forgiveness of their Lord, may He be exalted. Allah, may He be exalted, says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad blessings and peace of Allah be upon him) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186].
Ibn Katheer (may Allah have mercy on him) said:
The fact that Allah, may He be exalted, mentions this verse, which encourages one to offer du‘aa’, in the midst of the verses that speak of the rulings on fasting, indicates that one should strive hard in offering du‘aa’ at the end of the fast and, indeed, every time one breaks the fast.
End quote fromTafseer Ibn Katheer(1/509)
It is good for the one who offers du‘aa’ to follow proper etiquette and to recite many of the du‘aa’s that have been narrated from the Prophet (blessings and peace of Allah be upon him), and not to overstep the mark in offering du‘aa’. He should observe the etiquette of du‘aa’ and recite often the du‘aa’s that it is recommended to recite a great deal in Ramadan and also at times other than Ramadan. These include the following:
· “Rabbana aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qina ‘adhaab al-naar(Our Lord, give us that which is good in this world and that which is good in the Hereafter, and protect us from the torment of the Fire),” [al-Baqarah 2:201]
· “Rabbana hab lana min azwaajina wa dhurriyyaatina qurrata a‘yunin waj‘alna lil-muttaqeena imaama(Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon (the pious))” [al-Furqaan 25:74].
· “Rabb ij‘alni muqeema as-salaati wa min dhurriyyati Rabbana wa taqabbal du‘aa’. Rabbana ighfir li wa li waalidayya wa lil-mu’mineena yawma yaqoom ul-hisaab(O my Lord! Make me one who performs As-Salat (Iqamat-as-Salat), and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established)” [Ibraaheem 14:40-41].
· Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni(O Allaah, You are forgiving and You love forgiveness, so forgive me).
· Allaahumma inni as’aluka min al-khayri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam, wa a‘oodhu bika min ash-sharri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam. Allahumma inni as’aluka min khayri ma sa’alaka ‘abduka wa nabiyyuka, wa a‘oodhu bika min sharri ma ‘aadha minhu ‘abduka wa nabiyyuka. Allahumma inni as’aluka al-jannata wa ma qarraba ilayha min qawlin aw ‘amal, wa a‘oodhu bika min an-naari wa ma qarraba ilayha min qawlin aw ‘amal, wa as’aluka an taj‘ala kulla qada’in qadaytahu li khayran(O Allah, verily I ask you for all that is good in this world and the hereafter, what I know of it and what I do not know, and I seek refuge with You from all that is evil in this world and the hereafter, what I know of it and what I do not know. O Allah, verily I ask You for the good of that which Your slave and Prophet asked of You, and I seek refuge with You from the evil of that from which Your slave and Prophet sought refuge with You. O Allah, verily I ask you for Paradise and that which will bring me nearer to it of words and deeds, and I seek refuge with You from Hell and that which would bring me nearer to it of words and deeds. I ask You to make everything You decree for me good).
· Allahumma inni as’aluka al-‘aafiyata fi’d-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyata fi deeni wa dunyaaya wa ahli wa maali. Allahumma astur ‘awraati wa aamin raw‘aati. Allahumma ihfazni min bayna yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali, wa min fawqi, wa a‘oodhu bi ‘azamatika an ughtaala min tahti(O Allah, I ask You for pardon and well-being in my religious and worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).
Similarly, it is recommended to recite general du‘aa’s from the Qur’an and Sunnah, any du‘aa’ is good in which the individual strives hard, beseeching his Lord. None of that is limited to Ramadan only.
It is also mustahabb to say after breaking the fast: “Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allah(Thirst is gone, the veins are moistened and the reward is certain if Allah wills).”
Please see also the answer to question no. 14103and 26879.
One should strive hard in du‘aa’ in the last third of the night in particular, every night.
Please see the answer to question no. 140434
During the last ten days, one should recite a great deal the words: “Allaahumma innaka ‘afuwwan tuhibb ul-‘afwa fa’fu ‘anni(O Allaah, You are forgiving and love forgiveness, so forgive me).” And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

Supplication, Dought & clear, - * Ruling on gathering to offer du‘aa’ on the day of ‘Arafah

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What is the ruling on gathering to offer du‘aa’ on the day of ‘Arafah, whether that is in ‘Arafaat or elsewhere? What is meant is that one of the pilgrims recites the du‘aa’ called the “du‘aa’ for the day of ‘Arafah” that is narrated in some books of du‘aa’, or other du‘aa’s, and the other pilgrims repeat what he says, without saying Ameen. Is this du‘aa’ an innovation (bid‘ah) or not? We hope that you can clarify the matter, quoting the relevant evidence.
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Praise be to Allah
What is best for the pilgrim on this momentous day is to strive hard in du‘aa’ and beseeching Allah, may He be glorified and exalted, raising his hands, because the Messenger (blessings and peace of Allah be upon him) strove hard in du‘aa’ and supplication on this day until the sun set. He did that after praying Zuhr and ‘Asr together in the valley of ‘Arnah, then going to the place of standing, and he remained there beside the rocks and the mountain of supplication which is called Jabal Ilaal. He strove hard in du‘aa’ and dhikr, raising his hands, facing the direction of the qiblah, atop his camel. Allah, may He be glorified, has prescribed for His slaves that they should offer du‘aa’, with humility and in private, humbling themselves before Allah, may He be glorified and exalted, with hope and fear. This is one of the best places and times for du‘aa’, because Allah, may He be exalted, says (interpretation of the meaning):“Invoke your Lord with humility and in secret” [al-A ‘raaf 7:55]and“And remember your Lord within yourself” [al-A ‘raaf 7:205]. And inas-Saheehaynit is narrated that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: The people raised their voices in supplication and the Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, take it easy, for you are not calling upon One Who is deaf or absent; rather you are calling upon One Who is All-Hearing, All-Seeing. The One upon Whom you are calling is closer to one of you than the neck of his mount.” And Allah, may He be glorified and exalted, praised Zakariyya (peace be upon him) for that, as He, may He be glorified and exalted, said (interpretation of the meaning):“(This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah), When he called out his Lord (Allah) a call in secret, ” [Maryam 19:2-3]. And Allah, may He be glorified and exalted, says (interpretation of the meaning):“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation)’” [Ghaafir 40:60]. And there are many verses and hadiths that urge us to remember Allah (dhikr) and call upon Him (du‘aa’). On this occasion in particular, it is prescribed to remember Him a great deal and call upon Him, devoting that worship solely to Him with presence of mind and hope and fear. It is prescribed to raise the voice with that dhikr and du‘aa’, and with the Talbiyah, as the Prophet (blessings and peace of Allah be upon him) and his Companions (may Allah be pleased with them) did. It was narrated from him (blessings and peace of Allah be upon him) that he said concerning that day: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).”
But with regard to communal du‘aa’, I do not know of any basis for that, and to be on the safe side it is better not to do it, because it has not been narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them), as far as I know. But if a person says du‘aa’ among a group of others and they say Ameen to his du‘aa’, there is nothing wrong with that, as in the case of du‘aa’ al-qunoot, or du‘aa’ upon completion of the Qur’an (khatm al-Qur’an), du‘aa’ for rain and so on.
But as for gathering on the Day of ‘Arafah, in ‘Arafah or elsewhere, there is no basis for that in any report from the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: “Whoever does a deed that is not part of this matter of ours, it will be rejected.” Narrated by Muslim in hisSaheeh. And Allah is the source of strength.

PUBLISHERM.NajimudeeN. MD,IRI