Can he say du ‘aa’ between the two prostrations in words other than those narrated from the Prophet (blessings and peace of Allah be upon him)?

Is it wajib or sunnah to say a dua in jalsa? Like saying
"rabbighfirli" 3 times or any other dua. I just recently found out
about this and am confused on whether it is sunnah or wajib.
If it is wajib, will all my past salah count?
Praise be to Allah.
It is better for the worshipper to say du'aa'between the two
prostrations in the words narrated from theProphet (blessings and
peace of Allah be upon him), as it was narrated by an-Nasaa'i (1145)
from Hudhayfah (may Allah be pleased with him) that the Prophet
(blessings and peace of Allah be upon him) used to say between the two
prostrations: "Rabb ighfir li, Rabb ighfir li (Lord forgive me, Lord
forgive me)."
Classed as saheeh by al-Albaani in Saheeh Sunan an-Nasaa'i.
At-Tirmidhi (262) narrated from Ibn 'Abbaas (may Allah be pleased with
him) that the Prophet (blessings and peace of Allah be upon him) used
to say between the two prostrations: "Allahumma aghfir li wa'rhamni
wa'jburni wa'hdini wa'rzuqni (O Allah, forgive me, have mercy on me,
console me, guide me and grant me provision)."
Classed as saheeh by al-Albaani in Saheeh Sunan at-Tirmidhi.
With regard to adding tothe du'aa' that was narrated from the Prophet
(blessings and peace of Allah be upon him) or using words other than
those that were narrated, what appears to be the case is that it is
permissible, because this is a posture (of the prayer) in which du'aa'
is allowed. However it is preferable – as stated above – to limit it
to what was narrated from the Prophet (blessings and peace of Allah be
upon him), and to say du'aa' in words other than those which were
narrated when prostrating or before saying the salaam at the end of
the prayer. Muslim (479) narrated from Ibn 'Abbaas (may Allah be
pleased with him) that the Prophet (blessings and peace of Allah be
upon him) said: "and as for prostrating, strive in du'aa', for it is
deserving of a response (from your Lord)."
Shaykh Ibn Baaz (may Allah have mercy on him) said: Then he should
rise from prostration and say, "Rabb ighfir li, Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me, Lord forgive me)," as the
Messenger (blessings and peace of Allah be upon him) used to do. And
it is mustahabb to say along with that: "Allahumma aghfir li wa'rhamni
wa'hdini wa'jburni wa'rzuqni wa 'aafini (O Allah, forgive me, have
mercy on me, guide me, console me, grant me provision and grant me
well being)," because it is proven that the Prophet (blessings and
peace of Allah be upon him) used to say that. And if he wants to add
to that, there is nothing wrong with it, such as saying: O Allah,
forgive me and my parents; O Allah, admit me to Paradise and save me
from the Fire; O Allah, rectify my heart and my deeds, and so on. But
he should offer a lot of du'aa' for forgiveness between the two
prostrations, as was narrated from the Prophet (blessings and peace of
Allah be upon him).
End quote from Majmoo'Fataawa ash-Shaykh Ibn Baaz, 11/36
Shaykh Muhammad ibn Muhammad al-Mukhtaar ash-Shanqeeti (may Allah
preserve him) said: The Prophet (blessings and peace of Allah be upon
him) used to ask for well-being between the two prostrations, because
this is the place of du'aa'. The scholars had two opinions concerning
that. Some of them said: It is a placefor du'aa', so it is prescribed
for a person to offer whatever du'aa' he likes concerning his affairs
in this world and in the Hereafter. Others said: He should limit it
towhat has been narrated (from the Prophet (blessings and peace of
Allah be upon him)), andthis view is stronger. Butif he has not
memorised it, such as if he is one of the ordinary people, there is
nothing wrong with him saying whatever du'aa' he can.
The reason why he may say whatever du'aa' he can is that the Sunnah is
two things: the first is saying du'aa' and the second is the specific
wording. If he is not able to say the specific wording, then the
Sunnah is to ask of Allah.This is the view of the majority, as more
than one scholar attributed it to them. So if he is not able to
memorise the wording that was narrated, or he does not know it, and he
says whatever du'aa' he is able to, such as offering du'aa' for
himself and his parents, there is nothing wrong with that. But it is
preferable and better to say the du'aa' that was narratedfrom the
Prophet (blessings and peace of Allah be upon him).
End quote from Sharh az-Zaad.
And Allah knows best.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Signs of Allah in Our Eyes

What comes to your mind first when you hear the word "eye"? Are you
aware that one of the most crucial things in life for you is your
ability to see? Even if you are, have you everthought what other signs
your eye bears?
The eye is one of the most manifest pieces of evidence that living
creatures are created. Allsight organs, including animal eyes and the
human eye, are extremely striking examples of perfect design. This
exceptional organ is so overwhelmingly complex that it surpasseseven
the most sophisticated man-madedevices in the world.
In order for an eye to see, all of its parts have to co-exist and work
in harmony. For instance, ifan eye happened to have lost its eyelid,
but still had all the other parts such as the cornea,conjunctiva,
iris, pupil, eye lenses, retina, choroid, eye muscles, and tear
glands, it wouldstill be greatly damaged and soon lose its seeing
function. In the same manner, even if all its organelles were
present,if the tear production were stopped, the eye would soon dry
out and become blind.
"The chain of coincidences" posited byevolutionists loses all its
meaning against the complex structure of the eye. It is not possible
to explain the existence of the eye other than as a matter of special
creation. The eye has a multi-sectioned complex system and, as
discussed above, all of these individual sections had to come into
existence atthe same time. It is impossible for a half-developed eye
to function at "half capacity". In such a circumstance, the act of
seeing can by no means take place. An evolutionist scientist admits to
this truth:
The common trait of the eyes and the wings is that they can only
function if they are fully developed. In other words, a
halfway-developed eye cannot see; a bird with half-formed wings cannot
fly.
In this case, we again face that very important question: who created
all of the components of the eye all at once?
The owner of the eyes is obviously not the one who makes the decision
about their formation. For it is impossible for a being devoid of the
knowledge of what seeing is like, to desire to have a seeing organ and
have it attached to his body. So we have to accept the existence of
aPossessor of superior Wisdom Who has created living beings with
senses such as seeing, hearing, and so on. Another claim is that
unconscious cells gainedconsciousness-requiring functions such as
seeing and hearing by their own desire and effort. It is crystal clear
that this isimpossible. In the Qur'an, it is stated that seeing has
been bestowed upon living beings by God:
Say: He it is Who broughtyou into being and made for you the ears and
the eyes and the hearts: little is it that yougive thanks. (The
Qur'an,67:23)
Article 2
Our eyes are taking 10 pictures per second. So on a daily basis, the
eyesare constantly taking 576,000 pictures if a person sleeps for 8
hours. Which camera in this world can continue to function for years
andyears without being electronically charged like the eyes? Indeed,
the creations of Allah aresomething to think about.
In addition, an average eye blinks 12 times a minute. That's an
amazing 11,520 blinks a day if a person sleeps for8 hours. There are
diseases which prevent aperson from blinking by causing the eye lids
not to open or close. The people suffering from such diseases trully
understand the value of blinking. Let us thank Allah for allowing us
to blink over 10,000 times aday without paying a dollar.

Signs of Allah in the Colorful Nature

It is a favour from our Lord that we live in a vibrant multi-coloured
world. Every colour we see in nature, the perfect harmony of living
beings' colours areall signs of the matchlessart and unique creation
of Allah. The colours of a flower, or a bird and theharmony of these
colours or the soft interplay between colours, the fact that nothing
disturbs our eyes in nature, that, for instance, the colours of the
seas, the sky, and thetrees are in tones that give us peace and do
notexhaust our eyes, show the perfection of Allah's creation.
Reflecting on all these, we come to understand that everything we see
around us is a work of the infinite knowledge and omnipotence of
Allah.

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And Allah Knows the Best!

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M NajimudeeN Bsc- INDIA

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Dua to relieve oneself from stress and depression

It was narrated that Anas ibn Maalik said: The Prophet (peace and
blessings of Allaah be upon him) used to say:
"Allaahumma inni a'oodhu bika min al-hamm wa'l-hazn wa'l-'ajz
wa'l-kasal wa'l-bukhl wa'l-jubn wa dala' al-dayn wa ghalbat al-rijaal
(O Allaah, I seek refuge with You from distress, grief, incapacity,
laziness,miserliness, cowardice, the burden of debt and from being
overpoweredby men)."
Narrated by al-Bukhaari, 6008.
It was narrated that 'Abd-Allaah ibn Mas'ood said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said: "There is
no-one who is afflicted by distress and grief, and says:
'Allaahumma inni 'abduka ibn 'abdika ibn amatija naasyati bi yadika,
maada fiyya hukmuka, 'adlun fiyya qadaa'uka. As'aluka bi kulli ismin
huwa laka sammayta bihi nafsaka aw anzaltahu fi kitaabikaaw 'allamtahu
ahadan min khalqika aw ista'tharta bihi fi 'ilm il-ghayb 'indaka an
taj'al al-Qur'aana rabee' qalbi wa noor sadri wa jalaa' huzni wa
dhihaab hammi
(O Allaah, I am Your slave,son of Your slave, son of Your maidservant;
my forelock is in Your hand, Your command over me is forever executed
and Your decree over me is just. I ask You by every name belonging to
You which You have named Yourself with, or revealedin Your Book, or
You taught to any of Your creation, or You have preserved in the
knowledge of the Unseenwith You, that You make the Qur'aan the life of
myheart and the light of my breast, and a departure for my sorrow and
a release for my anxiety),'
but Allaah will take away his distress and grief, andreplace it with joy."
He was asked: "O Messenger of Allaah, should we learn this?" Hesaid:
"Of course; everyone who hears it should learn it."
Narrated by Ahmad, 3704; classed as saheeh by Shaykh al-Albaani in
al-Silsilah al-Saheehah, 199.