Abdullah ibn Jahsh was a cousin of the Prophet and his sister, Zaynab
bint Jahsh, was a wife of the Prophet. He was the first to head a
group of Muslims on an expedition and so was the first to be called
"Amir al-Mumineen"-- Commander of the Believers.
Abdullah ibn Jahsh became a Muslim before the Prophet entered the
House of al-Arqam which became a meeting place, a school and a place
of refuge for the early Muslims. He was thus one of the first to
accept Islam.
When the Prophet gave permission for his Companions to emigrate to
Madinah to avoid further persecution from the Quraysh, Abdullah ibn
Jahsh was the second to leave, preceded only by Abu Salamah.
Emigratingwas not a new experience for Abdullah. He and some membersof
his immediate family had migrated before to Abyssinia. This time,
however, his migration was on a far bigger scale. His family and
relatives--men, women and children, migrated with him. In fact, his
whole clan had become Muslims and accompanied him.
There was an air of desolation asthey left Makkah. Their homes
appeared sad and depressed as if no one had lived there before. No
sound of conversation emanated from behind those silent walls.
Abdullah's clan were not long gone when the alerted Quraysh leaders
came out and made the rounds of the districts in Makkahto find out
which Muslims had left and who had remained. Among these leaders were
Abu Jahl and Utbah ibn Rabiah. Utah looked at the houses of the Banu
Jahsh through which the dusty winds were blowing. He banged on the
doors and shouted:
"The houses of the Banu Jahsh have become empty and are weeping for
its occupants.""Who were these people anyway," said Abu Jahl
derisively,"that houses should weep for them." He then laid claim to
the house of Abdullah ibn Jahsh. It was the most beautiful and
expensive of the houses. He began to dispose freely of its contents as
a king would share out his possessions .
Later, when Abdullah ibn Jahsh heard what Abu Jahl had done to his
house, he mentioned it to the Prophet, peace be upon him,who said:
"Aren't you satisfied, O Abdullah,with what God has given you instead,
a house in Paradise?"
"Yes, messenger of God," he replied, and became at peace with himself
and completely satisfied.
Abdullah ibn Jahsh had scarcely settled down in Madinah when he had to
undergo one of the most testing experiences. He had just begun to
taste something of the good and restful life under the sponsorship of
the Ansar--after going through persecution at the hands of the
Quraysh--when he had to be exposed to the severest test he had ever
known in his life and carry out the mostdifficult assignment since he
became a Muslim.
The Prophet, peace and blessings of God be on him, commissioned eight
of his Companions to carry out the first military assignment in Islam.
Among them were Abdullah ibn Jahsh and Sad ibn Abi Waqqas.
"I appoint as your Commander the one who can best bear hunger and
thirst," said the Prophet and gave the standard to Abdullah ibn Jahsh.
He was thus the first to be made amir over a contingent of believers.
The Prophet gave him precise instructions on the route he should take
on the expedition and gave him a letter. He commanded Abdullah to read
the letter only after two days' travel.
After the expedition had been on its way for two days, Abdullah looked
at the contents of the letter. It said, "When you have read this
letter, press on until you come to a place called Nakhlah between Taif
and Makkah. From there observe the Quraysh and gather whatever
information you can on them forus."
"At your command, O Prophet ofGod," exclaimed Abdullah as he finished
reading the letter. Then he spoke to his colleagues:
"The Prophet has commanded me to proceed to Nakhlah to observe the
Quraysh and gather information on them for him. Hehas also commanded
me not to go further with anyone of you who is against the purpose of
this expedition. So whoever desires martyrdom and is in total
agreement with this expedition can accompany me. Whoever is not in
agreement, may turn back without blame. "
"At your command, O messengerof Allah," they all responded."We shall
go with you, Abdullah,wherever the Prophet of God hascommanded."
The group continued until they reached Nakhlah and began to move along
the mountain passes seeking information on Quraysh movements. While
they were thus engaged, they saw in the distance a Quraysh caravan.
There were four men in the caravan--Amr ibn al-Hadrami, Hukm ibn
Kaysan, Uthman ibn Abdullah and his brother Mughirah. They were
carrying merchandise for the Quraysh--skins, raisins and other usual
Quraysh stock in trade.
The Sahabah conferred together.It was the last day of the sacred
months. "If we were to kill them," they agreed, "we would have killed
them in the inviolablemonths. To do so would be to violate the
sacredness of this month and expose ourselves to the wrath of all
Arabs. If we leave them alone for a day so that the month will be
completed, they would have entered the inviolable precincts of Makkah
and thus be secure from us."
They continued consulting until finally they agreed to pounce on the
caravan and take whatever merchandise they could as booty. Before
long, two of the men were captured and one waskilled; the fourth
escaped.
Abdullah ibn Jahsh and his men took the two prisoners and the caravan
on to Madinah. They went to the Prophet, peace be upon him, and
informed him about what they had done. The Prophet was greatly upset
and strongly condemned their action.
"By God, I did not command you to fight. I only commanded you to
gather information on the Quraysh and observe their movements." He
granted a reprieve to the two prisoners and he left the caravan and
did not take a single item from it.
Abdullah ibn Jahsh and his men then knew that they had fallen into
disgrace and felt certain that they were ruined because of their
disobeying the command of the Prophet. They began to feel the pressure
as their Muslim brothers censured them and avoided them whenever they
passed one another. And they would say,"These went against the command
of the Prophet."
Their discomfiture grew when they learnt that the Quraysh had taken
the incident as a means todiscredit the Prophet and denounce him among
the tribes.The Quraysh were saying:"Muhammad has defiled the sacred
month. He has shed blood in it, plundered wealth and captured men."
Imagine the extent of the sadness felt by Abdullah ibn Jahsh and his
men at what had happened, more so because of the acute embarrassment
they had caused the Prophet.
They were sorely tormented andthe agony weighed heavily on them. Then
came the good newsthat Allah--Glorified be He--was pleased with what
they had done and had sent down revelation to His Prophet about this
matter. Imagine their happiness! People came and embraced them,
congratulating them on the good news and reciting to them what had
been revealed in the glorious Quran about their action.
"They ask you about fighting in the sacred month. Say: Fighting
therein is an enormity as well as preventing (people) from the path of
God and disbelief in Him.Expelling people from the Masjidal Haram is a
greater sin in the eyes of God. Moreover, persecution is greater than
killing." (Surah al-Baqarah 2: 212).
When these blessed verses were revealed, the Prophet's mind was eased.
He took the caravan and ransomed the prisoners. He became pleased with
Abdullah ibn Jahsh and his men. Their expedition was certainly a
majorevent in the early life of the Muslim community . . .
The Battle of Badr followed. Abdullah ibn Jahsh fought in it and was
put to a great test, but a test to which his faith was equal.
Then came the Battle of Uhud. There is an unforgettable story
involving Abdullah ibn Jahsh andhis friend Sad ibn Abi Waqqas
concerning an incident that tookplace during the Battle of Uhud. Let
us leave Sad to tell the story:
During the battle, Abdullah cameto me and said, "Aren't you making a
dua to God?'
"Yes," said I. So we moved aside and I prayed, "O Lord, when I meet
the enemy, let me meet a man of enormous strength and fury. Then grant
me victory over him that I might kill him and acquire spoils from
him." To thismy prayer, Abdullah said Ameen and then he prayed:
"Let me meet a man of great standing and enormous fury. I shall fight
him for Your sake, O Lord, and he shall fight me. He shall take me and
cut off my nose and ears and when I meet You on the morrow You will
say,"For what were your nose and ear cut off?" And I would reply,"For
Your sake and for the sake of Your Prophet." And then You would say,
"You have spoken thetruth . . ." Sad continues the story:
The prayer of Abdullah ibn Jahsh was better than mine. I saw himat the
end of the day. He was killed and mutilated and in fact his nose and
his ear were hung on a tree with a thread. God responded to the prayer
of Abdullah ibn Jahsh and blessed him with martyrdom as He blessed his
uncle, the Leader of Martyrs, Hamzah ibn Abdulmuttalib. The noble
Prophet buried them together ina single grave. His pure tears watered
the earth anointed withthe fragrance of martyrdom.
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Islam is a religion of Mercy, Peace and Blessing. Its teachings emphasize kind hear tedness, help, sympathy, forgiveness, sacrifice, love and care.Qur’an, the Shari’ah and the life of our beloved Prophet (SAW) mirrors this attribute, and it should be reflected in the conduct of a Momin.Islam appreciates those who are kind to their fellow being,and dislikes them who are hard hearted, curt, and hypocrite.Recall that historical moment, when Prophet (SAW) entered Makkah as a conqueror. There was before him a multitude of surrendered enemies, former oppressors and persecutors, who had evicted the Muslims from their homes, deprived them of their belongings, humiliated and intimidated Prophet (SAW) hatched schemes for his murder and tortured and killed his companions. But Prophet (SAW) displayed his usual magnanimity, generosity, and kind heartedness by forgiving all of them and declaring general amnesty...Subhanallah. May Allah help us tailor our life according to the teachings of Islam. (Aameen)./-
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Thursday, October 11, 2012
Abdullah ibn Jahsh
Friday Prayers - - There is no stipulation that Jumu‘ah prayer should be offered in a masjid or jaami‘
There is no stipulation that Jumu'ah prayer should be offered in a
masjid or jaami'
-
One of my acquaintence comented that, Juma is only valid in a place
where all five daily prayers are being offered in congregation.
Praise be to Allaah.
There is no stipulation that Jumu'ah prayer should be offered in a
masjid or jaami' according to the majority of fuqaha' of the Hanafi,
Shaafa'i and Hanbali madhhabs, unlike the Maalikis.
It says in al-Bahr al-Raa'iq (2/162), which is a Hanafi book: The
words "and general permission" mean: The condition of it being valid
is that it should be done in the usual manner. So, for example,if a
ruler were to close the gates of the fortress and lead his family and
troops in offering Jumu'ah prayer, that is not valid. This is what it
says in al-Khulaasah. In al-Muheet it says that if he opens the gate
of his palace and gives the people permission to enter, it is valid
althoughit is makrooh, because he did not fulfil the rightof the
Jaami' mosque. End quote.
It says in Tarh al-Tathreeb (3/190): Our view (i.e., the Shaafa'i
madhhab) is that establishing Jumu'ah is not only to be done in the
mosque; rather it may be performed in an ordinary building. If they do
it in a place other than a mosque, the one who enters that place
should not pray during the khutbah, because there is no "greeting"
(2-rak'ah prayer upon entering) for it. End quote.
It says in al-Insaaf (2/378), which is a Hanbali book: With regard to
the words "it is permissible to performit in various buildings or
buildings that are on theedge of the wilderness", this is the view of
our madhhab and it is the view of most of the scholars of the madhhab,
many of whom stated it definitively. And it was said that it is not
permissible to perform itanywhere except in the jaami'. End quote.
With regard to the Maalikis, they stipulated that it must be performed
in the jaami', as stated above.
Khaleel al-Maaliki said concerning the conditions of Jumu'ah: [It
should be] in a jaami' that is built separately.
In al-Taaj wa'l-Ikleel (2/520) it says: "In the jaami'." Ibn Basheer
said: The jaami ' is one of the conditions of offering this prayer.
Ibn Rushd said: It is not validto establish Jumu'ah except in a
designated mosque. Al-Baaji said: One of the conditions is a mosque
that is built specifically for that purpose in the usual style of
mosques. End quote.
To sum up:
Jumu'ah prayer in the place mentioned is valid according to the
majority of scholars, if it is not possible to allocate a specific
place for the Muslims to pray and if they cannot go to the nearest
mosque or Islamic centre in which Jumu'ah prayer is offered.
And Allah knows best.
--
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- - - -
masjid or jaami'
-
One of my acquaintence comented that, Juma is only valid in a place
where all five daily prayers are being offered in congregation.
Praise be to Allaah.
There is no stipulation that Jumu'ah prayer should be offered in a
masjid or jaami' according to the majority of fuqaha' of the Hanafi,
Shaafa'i and Hanbali madhhabs, unlike the Maalikis.
It says in al-Bahr al-Raa'iq (2/162), which is a Hanafi book: The
words "and general permission" mean: The condition of it being valid
is that it should be done in the usual manner. So, for example,if a
ruler were to close the gates of the fortress and lead his family and
troops in offering Jumu'ah prayer, that is not valid. This is what it
says in al-Khulaasah. In al-Muheet it says that if he opens the gate
of his palace and gives the people permission to enter, it is valid
althoughit is makrooh, because he did not fulfil the rightof the
Jaami' mosque. End quote.
It says in Tarh al-Tathreeb (3/190): Our view (i.e., the Shaafa'i
madhhab) is that establishing Jumu'ah is not only to be done in the
mosque; rather it may be performed in an ordinary building. If they do
it in a place other than a mosque, the one who enters that place
should not pray during the khutbah, because there is no "greeting"
(2-rak'ah prayer upon entering) for it. End quote.
It says in al-Insaaf (2/378), which is a Hanbali book: With regard to
the words "it is permissible to performit in various buildings or
buildings that are on theedge of the wilderness", this is the view of
our madhhab and it is the view of most of the scholars of the madhhab,
many of whom stated it definitively. And it was said that it is not
permissible to perform itanywhere except in the jaami'. End quote.
With regard to the Maalikis, they stipulated that it must be performed
in the jaami', as stated above.
Khaleel al-Maaliki said concerning the conditions of Jumu'ah: [It
should be] in a jaami' that is built separately.
In al-Taaj wa'l-Ikleel (2/520) it says: "In the jaami'." Ibn Basheer
said: The jaami ' is one of the conditions of offering this prayer.
Ibn Rushd said: It is not validto establish Jumu'ah except in a
designated mosque. Al-Baaji said: One of the conditions is a mosque
that is built specifically for that purpose in the usual style of
mosques. End quote.
To sum up:
Jumu'ah prayer in the place mentioned is valid according to the
majority of scholars, if it is not possible to allocate a specific
place for the Muslims to pray and if they cannot go to the nearest
mosque or Islamic centre in which Jumu'ah prayer is offered.
And Allah knows best.
--
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Translate:
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Friday Prayers - - Why is Friday singled out for great importance?
I want to know why Friday Prayer is important and Different then other ?.
Praise be to Allaah.
Firstly:
Allah, may He be glorified and exalted, chose Friday to be the best of
days before Him, and He singled it out for major events and great
qualities, which are the reason why Muslims are obliged to venerate
this day and take it as one oftheir Eids or festivals in which Allah
has prescribed rituals that He has not prescribed for other days.
On our website we have previously quoted a great deal of evidence
tosupport this view, whichyou can see in the answers to the
followingquestions: 9211 , 12309 and 13692
Secondly:
Moreover, Jumu'ah prayer has a particular virtue and great qualities
through the barakah (blessing) of this great day.
Ibn al-Qayyim (may Allah have mercy on him) said:
Jumu'ah prayer is singled out from among all the other obligatory
prayers for having particular characteristicsthat are not found in
other prayers, including the fact that it is offered in congregation,
has a minimum number of worshippers required in order for it to be
valid, the iqaamah is a condition of its being valid, one must not be
travelling in order for it to be obligatory, and therecitation is done
out loud.
There is an emphasis on its imortance the like of which is not
mentioned for other prayers except 'Asr prayer. In the four Sunans it
is narrated in the hadeeth of Abu'l-Ja'dad-Dumari – who was a
Companion – that the Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever misses three Jumu'ahs out of heedlessness,
Allah will place a seal on his heart."
End quote from Zaad al-Ma'aad, 1/384-385.
The Prophet's Sunnah also singles out Jumu'ah prayer by encouraging
believers to do ghusl for it and to wear perfume (for men only). It is
also strongly encouraged to come early for the prayer and there is a
great deal of reward for walking to the prayer. Concerning these
specialcharacteristics, Sa'eed ibn Mansoor narrated from Na'eem ibn
'Abdullah al-Mujammir that 'Umar ibn al-Khattab (may Allah be pleased
with him) issuedinstructions that the mosque of Madinah be perfumed
with incense every Friday at midday, as was narrated by Ibn al-Qayyim
in Zaad al-Ma'aad, 1/370.
Thirdly:
The main reason for venerating Friday prayeris because of the divine
decree that singled out this prayer and this day for special virtues.
This isone of the manifestations of Allah's Lordship (ruboobiyyah), as
He alone singles out for veneration whateverHe Wills of His creation
and whatever times and places He chooses. He is the One Who does
whatever He wills for reasons that He, may He be glorified, knows.
Ibn al-Qayyim (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, is the only One Who has the
power to create and to choose from among His creation. Allah, may He
be exalted, says (interpretation of the meaning): "And your Lord
creates whatsoever He wills and chooses" [al-Qasas 28:68]. If you
ponder this creation, you will realize that this choosing and singling
out are proof of His Lordship and Oneness, and of the perfection of
His wisdom, knowledge and might; that He is Allah, besides Whom there
is no other god, and He has no partner who can create as He creates,
or choose as He chooses, or control as Hecontrols. This choice,
control and singling out,the effects of which are evident in this
world, are among the greatest signs of His Lordship andthe greatest
testimony to His Oneness, the perfection of His attributes and the
truthfulness of His Messengers.
End quote from Zaad al-Ma'aad, 1/40-43
Al-'Allaamah Ibn al-Qayyim (may Allah have mercy on him) also stated
that this singling out and choice are indicative of the inherent
virtue of the thing chosen, for which Allah blessed this time. By His
knowledge and wisdom, Allah may grantto a certain place, time or
person that which qualifies it to be chosen by Allah and favoured
above others.
He (may Allah have mercy on him) said:
This concept may not be understood by the one who regards all
individuals, deeds, times and places as equal, and claims that there
is nothing inherent that makes one thing better than another, and that
precedence is given to some things over others for no reason. This
view is invalid for more than forty reasons that I have listed
elsewhere. It is sufficient, in order to understand the falsenessof
this view and how corrupt it is, to note that Allah, may He be
glorified and exalted, refuted this false view when He said
(interpretation of the meaning):
"And when there comes to them a sign (from Allah) they say: 'We shall
not believe until we receive the like of that which the Messengers
ofAllah had received.' Allahknows best with whom to place His Message"
[al-An'aam 6:124].
"Allah knows best with whom to place His Message" means: not everyone
is qualified or fit to convey His Message; rather the Message has
those who are suited to conveying it and it cannot befit anybut these
people; Allah knows better than you who these people are. If all
individuals were equal -- as these people claim -- there could
havebeen no argument against them in this verse.
Similarly, Allah says (interpretation of the meaning):
"Thus We have tried some of them with others, that they might say: 'Is
it these (poor believers) that Allah has favoured from amongst us?'
Does not Allah knowbest those who are grateful?"
[al-An'aam 6:53].
What is meant is: Allah knows best who will give thanks for His
blessings, so He singles them out for His bounty from among those who
will not be grateful to Him. Not everyone is fit to thank Him or to
receive His blessings andbe singled out for this honour. Those
individuals and places and so on that Allah chooses have some inherent
qualities that are not found in other people and places, and itis for
that reason that Allah chose them, gave them precedence because of
those virtues and selected them. This is His creation and His choice.
"And your Lord creates whatsoever He wills and chooses" [al-Qasas
28:68]. Allah does not choose anything and give it precedence except
for a reason that led to it being singled out and given precedence.
Yes, He is the One Who created this reason, as He is the One Who
created it then chose it after creating it.
End quote from Zaad al-Ma'aad, 1/53-54
To sum up, all the characteristics of this great prayer are by the
grace of Allah, may He beglorified and exalted, to His slaves. He
chose it by His decree and singled it out for His bounty and
blessings, thus it attained this great importance in this worldand in
the Hereafter.
And Allah knows best.
--
- - -
Translate:
http://translate.google.com/
- - - -
Praise be to Allaah.
Firstly:
Allah, may He be glorified and exalted, chose Friday to be the best of
days before Him, and He singled it out for major events and great
qualities, which are the reason why Muslims are obliged to venerate
this day and take it as one oftheir Eids or festivals in which Allah
has prescribed rituals that He has not prescribed for other days.
On our website we have previously quoted a great deal of evidence
tosupport this view, whichyou can see in the answers to the
followingquestions: 9211 , 12309 and 13692
Secondly:
Moreover, Jumu'ah prayer has a particular virtue and great qualities
through the barakah (blessing) of this great day.
Ibn al-Qayyim (may Allah have mercy on him) said:
Jumu'ah prayer is singled out from among all the other obligatory
prayers for having particular characteristicsthat are not found in
other prayers, including the fact that it is offered in congregation,
has a minimum number of worshippers required in order for it to be
valid, the iqaamah is a condition of its being valid, one must not be
travelling in order for it to be obligatory, and therecitation is done
out loud.
There is an emphasis on its imortance the like of which is not
mentioned for other prayers except 'Asr prayer. In the four Sunans it
is narrated in the hadeeth of Abu'l-Ja'dad-Dumari – who was a
Companion – that the Messenger of Allah (blessings and peace of Allah
be upon him) said: "Whoever misses three Jumu'ahs out of heedlessness,
Allah will place a seal on his heart."
End quote from Zaad al-Ma'aad, 1/384-385.
The Prophet's Sunnah also singles out Jumu'ah prayer by encouraging
believers to do ghusl for it and to wear perfume (for men only). It is
also strongly encouraged to come early for the prayer and there is a
great deal of reward for walking to the prayer. Concerning these
specialcharacteristics, Sa'eed ibn Mansoor narrated from Na'eem ibn
'Abdullah al-Mujammir that 'Umar ibn al-Khattab (may Allah be pleased
with him) issuedinstructions that the mosque of Madinah be perfumed
with incense every Friday at midday, as was narrated by Ibn al-Qayyim
in Zaad al-Ma'aad, 1/370.
Thirdly:
The main reason for venerating Friday prayeris because of the divine
decree that singled out this prayer and this day for special virtues.
This isone of the manifestations of Allah's Lordship (ruboobiyyah), as
He alone singles out for veneration whateverHe Wills of His creation
and whatever times and places He chooses. He is the One Who does
whatever He wills for reasons that He, may He be glorified, knows.
Ibn al-Qayyim (may Allah have mercy on him) said:
Allah, may He be glorified and exalted, is the only One Who has the
power to create and to choose from among His creation. Allah, may He
be exalted, says (interpretation of the meaning): "And your Lord
creates whatsoever He wills and chooses" [al-Qasas 28:68]. If you
ponder this creation, you will realize that this choosing and singling
out are proof of His Lordship and Oneness, and of the perfection of
His wisdom, knowledge and might; that He is Allah, besides Whom there
is no other god, and He has no partner who can create as He creates,
or choose as He chooses, or control as Hecontrols. This choice,
control and singling out,the effects of which are evident in this
world, are among the greatest signs of His Lordship andthe greatest
testimony to His Oneness, the perfection of His attributes and the
truthfulness of His Messengers.
End quote from Zaad al-Ma'aad, 1/40-43
Al-'Allaamah Ibn al-Qayyim (may Allah have mercy on him) also stated
that this singling out and choice are indicative of the inherent
virtue of the thing chosen, for which Allah blessed this time. By His
knowledge and wisdom, Allah may grantto a certain place, time or
person that which qualifies it to be chosen by Allah and favoured
above others.
He (may Allah have mercy on him) said:
This concept may not be understood by the one who regards all
individuals, deeds, times and places as equal, and claims that there
is nothing inherent that makes one thing better than another, and that
precedence is given to some things over others for no reason. This
view is invalid for more than forty reasons that I have listed
elsewhere. It is sufficient, in order to understand the falsenessof
this view and how corrupt it is, to note that Allah, may He be
glorified and exalted, refuted this false view when He said
(interpretation of the meaning):
"And when there comes to them a sign (from Allah) they say: 'We shall
not believe until we receive the like of that which the Messengers
ofAllah had received.' Allahknows best with whom to place His Message"
[al-An'aam 6:124].
"Allah knows best with whom to place His Message" means: not everyone
is qualified or fit to convey His Message; rather the Message has
those who are suited to conveying it and it cannot befit anybut these
people; Allah knows better than you who these people are. If all
individuals were equal -- as these people claim -- there could
havebeen no argument against them in this verse.
Similarly, Allah says (interpretation of the meaning):
"Thus We have tried some of them with others, that they might say: 'Is
it these (poor believers) that Allah has favoured from amongst us?'
Does not Allah knowbest those who are grateful?"
[al-An'aam 6:53].
What is meant is: Allah knows best who will give thanks for His
blessings, so He singles them out for His bounty from among those who
will not be grateful to Him. Not everyone is fit to thank Him or to
receive His blessings andbe singled out for this honour. Those
individuals and places and so on that Allah chooses have some inherent
qualities that are not found in other people and places, and itis for
that reason that Allah chose them, gave them precedence because of
those virtues and selected them. This is His creation and His choice.
"And your Lord creates whatsoever He wills and chooses" [al-Qasas
28:68]. Allah does not choose anything and give it precedence except
for a reason that led to it being singled out and given precedence.
Yes, He is the One Who created this reason, as He is the One Who
created it then chose it after creating it.
End quote from Zaad al-Ma'aad, 1/53-54
To sum up, all the characteristics of this great prayer are by the
grace of Allah, may He beglorified and exalted, to His slaves. He
chose it by His decree and singled it out for His bounty and
blessings, thus it attained this great importance in this worldand in
the Hereafter.
And Allah knows best.
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Quran & Duas
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 ourProtector.
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 bountieswithout measure. (3:8)
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" aswe 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
Younever 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 (14:38)
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 Edenwhich 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. (40:8)
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 fullof kindness and Most Merciful (59:10)
24. Our Lord! In You we have placed our trust, and to You do we turn
inrepentance, for unto Youis the end of all journeys.(60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for
verily Youhave power over all things. (66:8)
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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 ourProtector.
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 bountieswithout measure. (3:8)
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" aswe 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
Younever 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 (14:38)
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 Edenwhich 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. (40:8)
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 fullof kindness and Most Merciful (59:10)
24. Our Lord! In You we have placed our trust, and to You do we turn
inrepentance, for unto Youis the end of all journeys.(60:4)
25. Our Lord! Perfect our light for us and forgive us our sins, for
verily Youhave power over all things. (66:8)
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