Tranquility: A characteristic of the Prophets and the righteous

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - >
Tranquility is a characteristic of the Prophets
- Tranquility was a characteristic of Ibraaheem (Abraham), may Allaah
exalt his mention, in his confrontation with his father, his people
and An-Namrooth (Nimrod) the tyrant. Tranquility was also his
characteristic when he left his wife Haajar, may Allaahbe pleased with
her, and his only son Ismaa'eel (Ishmael), may Allaah exalt his
mention, in Makkah. It was also his characteristic when he was aboutto
slaughter Ismaa'eel, may Allaah exalt his mention. Ibraaheem, may
Allaah exalt his mention, was indeed composed and assured during all
incidents and affairs in his life.
- Tranquility was also the characteristic of Moosa (Moses), may Allaah
exalt his mention, in his confrontation with Pharaoh. Likewise, he
showed tranquility when he was encouraging the children of Israel to
be firm. He said (what means): } "Seek help through Allaah and be
patient. Indeed, the earth belongs to Allaah. He causes to inherit it
whom He wills of His servants. And the [best] outcome is for the
righteous." { [Quran 7:128] He wasalso tranquil when he was facing
certain destruction; the sea was before him and Pharaoh was behind
him. Thereupon, the Children of Israel said what is mentioned in the
verse (what means): } Indeed, we are to be overtaken. { [Quran 26:61]
However, Moosa, may Allaah exalthis mention, replied saying what is
mentioned in the verse (what means): } No! Indeed, with me is my Lord;
He will guide me. { [Quran 26:62]
- Tranquility was the characteristic of Yoosuf (Joseph), may Allaah
exalt his mention, in his confrontation with his brothers and the
woman who tried to seduce him. He was also tranquil when he was
imprisoned, and after assuming aposition of leadership in Egypt and
when he supplicated to Allaah The Exalted saying what is mentioned in
the verse (what means): {" My Lord, You have given me [something] of
sovereignty and taught me of theinterpretation of dreams. Creator of
the heavens and earth, You aremy Protector in this world and in the
Hereafter. Cause me to die a Muslim and join me with the righteous." {
[Quran 12:101]
- Tranquility was one of the attributes of the Prophet, sallallaahu
'alayhi wa sallam , that were mentioned in the previous scriptures,
such as where it is stated: "I [Allaah The Almighty] will send an
illiterate messenger; he will be neither impolite, rough nor noisy in
the markets. He will not be obscene or vulgar. I will make him
tranquil and good."
Assurance of the heart and consoling those who are distressed
Tranquility is a delicate feeling created by Allaah The Almighty.
Itdescended upon the heart of the Prophet, sallallaahu 'alayhi wa
sallam , and the hearts of the believers. Tranquility implies spirit
and power; hence, it reassures those who are frightened and consoles
those who are distressed. Ibn 'Abbaas, may Allaah be pleased with him,
said, "We would say that tranquility was materialized in 'Umar's, may
Allaah be pleased with him, tongue [speech] and heart."
Ibn Mas'ood, may Allaah be pleased with him, said, "Tranquility is
gain, and forsakingit is loss."
Ibn 'Abbaas, may Allaah be pleased with him, said, "Every occurrence
of the word Sakeenahin the Quran refers to tranquility, except the one
that is in Soorat Al-Baqarah." He was referring to the Quranic verse
where Allaah The Almighty Says (what means): } And their prophet said
to them, "Indeed, a sign of his kingship is that the chest will come
to you inwhich is Sakeenah [assurance] from your Lord and a remnant of
what the family of Moosa [Moses]and the family of Haaroon [Aaron]had
left, carried by the angels. Indeed in that is a sign for you, if you
are believers." { [Quran 2:248]
Sharee'ah texts enjoin us to adopt tranquility
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, he said, "Iheard the Prophet, sallallaahu 'alayhi wa sallam,
saying: 'When the Iqaamah is pronounced, do not go to prayer running;
you should walk calmly with tranquility. Pray what you catch in
congregation and complete what you miss." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "When the
Iqaamah is pronounced, do not get up until you see me. Then getup with
tranquility." [Al-Bukhaari]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Make things
easy for people, and do not make things difficult for them, and make
them tranquil [with glad tidings] and do not repulse [them]."
[Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , said to the people on
the evening of 'Arafah during the Farewell Pilgrimage: "O people!
Proceed with tranquility."
- Tranquility is from Allaah The Almighty, and like all the blessings
of Allaah The Almighty, it can never be obtained except though our
obedience to Him. Supplication is one the greatest causes of being
endowed with tranquility. Allaah The Almighty Says (what means):
· } But Allaah sent down His tranquility upon His Messenger and upon
the believers and imposed upon them the word of righteousness, and
they were more deserving of it and worthy of it. And ever is Allaah,
of all things, Knowing. { [Quran 48:26]
· } It is He who sent down tranquility into the hearts of the
believers that they would increase in faith along with their [present]
faith. And to Allaah belong the soldiers of the heavens and the earth,
and ever is Allaah Knowing and Wise. { [Quran 48:4]
- The Prophet, sallallaahu 'alayhi wa sallam , said: "That was
tranquility, which descended as aresult of the recitation of the
Quran." [Al-Bukhaari and Muslim]
- The Prophet, sallallaahu 'alayhi wa sallam , also said: "Any group
of people who assemble in one ofthe Houses of Allaah to recite
andstudy the Quran, tranquility will descend upon them, mercy will
overwhelm them, angels will surround them, and Allaah will make
mention of them [to the angels]." [Muslim]
- In a Hadeeth on the authority of Abu Hurayrah, may Allaah be pleased
with him, the Prophet, sallallaahu 'alayhi wa sallam , said: "Pride
and arrogance are thecharacteristics of camel owners, whereas,
tranquility and dignity are characteristics of sheep owners."
[Al-Bukhaari and Muslim]
Some of the most revered scholars would recite the Quranicverses that
speak about tranquility during times of disturbance, and this proved
to have a great effect. Ibn Al-Qayyim,may Allaah have mercy upon
him,said in his book Madaarij As-Saalikeen , "Whenever Shaykhul-Islam
Ibn Taymiyyah, may Allaah have mercy upon him,found things difficult,
he would recite the verses mentioning tranquility. I heard him say
abouta difficult situation that happened to him during his sickness,
'When I got very sick, I asked those who were around me to recite on
me the verses that speak about tranquility. Once they did, I recovered
completely.'"
Ibn Al-Qayyim, may Allaah have mercy upon him, also said, "I read
these verses and I found that they had a great influence on the
assurance and tranquility of the heart."
Finally, we supplicate Allaah The Exalted to bless us with tranquility
and make our feet firm when we meet our enemies.We also ask You, O
Allaah, for everything that is good in this world and in the
Hereafter, whether or not we know it; and we seek Your protection from
everything that is evil, both in this world and in the Hereafter,
whether or not we know it./-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-

Brilliant Examples from the History of Muslim Women

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - >
Allaah The Almighty Says (what means):
· } O you who have believed, fear Allaah as He should be feared anddo
not die except as Muslims [in submission to Him]. { [Quran 3:102]
· } O you who have believed, fear Allaah and speak words of
appropriate justice. He will [then]amend for you your deeds and
forgive you your sins. And whoever obeys Allaah and His Messenger has
certainly attained a great attainment. { [Quran 33:71]
A regrettable problem has surfaced in our societies, and scholars are
receiving complaints from righteous women about thetrouble they are
facing in their commununities. Who is troublingour sisters? Jews?
Christians? Secularists? No, unfortunately, these provocations are
from some Muslims, may Allaah The Almighty guide us all.
This problem is not widespread so far, but one worries that it might
escalate to an extent that we will not be able to treat it. Thus, it
is best to tell those who criticize righteous sisters: When you
criticize righteous sisters, you are criticizing the Sunnah
(tradition) of the Prophet, sallallaahu 'alayhi wa sallam .
When you criticize a certain person, the criticism is not directed to
the person himself, but to the methodology that he adopts. Such
conduct could be quite serious because some of the criticism or
mockery may be regarded as disbelief in Allaah The Almighty Who Says
(what means): } Say, "Is it Allaah and His verses and His Messenger
that you were mocking?" Make no excuse; you have disbelieved afteryour
belief. { [Quran 9:65, 66]
The Prophet, sallallaahu 'alayhi wa sallam , said: "A man may
heedlessly utter a word that angers Allaah with him, which makes him
fall in Hell for seventy years." [At-Tirmithi, Ibn Maajah and Ahmad]
Such conduct has serious repercussions not just for the observant
Muslim woman alone, but for the person who mocks her as well, because
it may lead to the loss of their religion if theydo not turn to Allaah
The Almighty in repentance.
Being observant and religious is the right thing to do, whereas
religious non-observance and mocking observant people is extremism and
deviation.
Women in the Quran and Sunnah (tradition)
The best and most brilliant examples of Muslim women are the women who
are mentioned in the Quran and the Sunnah (tradition). We may know
about them, but let us contemplate these great examples.
Many Soorahs (chapters) in the Quran have names that are related to
women. One of the longest Soorahs of the Quran is Soorat An-Nisaa'
(The Women). Another Soorah is Al-Mujaadilah (She that Disputes/ The
Pleading Woman), Maryam (Mary) and Al-Mumtahinah (Examining her).
There are numerous verses that deal with women. Allaah The Almighty
Says (what means):
· } And their Lord responded to them, "Never will I allow to be lost
the work of [any] worker among you, whether male or female; you are of
one another. { [Quran 3:195]
· } The believing men and believing women are allies of oneanother. {
[Quran 9:71]
· } Would substitute for him wivesbetter than you - submitting [to
Allaah ], believing, devoutly obedient, repentant, worshipping, and
traveling - [ones] previously married and virgins. { [Quran 66:5]
· } For men is a share of what theyhave earned, and for women is a
share of what they have earned. { [Quran 4:32]
· } So righteous women are devoutly obedient, guarding in [the
husband's] absence. { [Quran 4:34]
There are also many other verses and stories in the Quran about issues
concerning women, but I will only refer to some of them.
In Soorat Al-Ahzaab , there are the verses that refer to the wives and
daughters of the Prophet, sallallaahu 'alayhi wa sallam . andthe
believing women. Allaah The Almighty Says (what means): } O wives of
the Prophet.. { [Quran 33:32]
Moreover, the story of Maryam (Mary), may Allaah exalt her mention,
was mentioned in morethan one Soorah of the Quran. The story of the
mother of Prophet Moosa (Moses), may Allaah exalt his mention, was
mentioned in Soorat Al-Qasas . The story of the Ifk (falsehood)
incident was mentioned in SooratAn-Noor . This story is considered to
be a declaration of the innocence of 'Aa'ishah, may Allaah be pleased
with her, and of virtuous Muslim women.
The incident of the Ifk (falsehood)is related to what I have mentioned
earlier, because observant women may encountersimilar harm from
hypocrites anddeviant people, so they should beready to face it. If
women assume that they will be saved from a trial like this, it must
be remembered that 'Aa'ishah, may Allaah be pleased with her, would
have been worthier of being safe from such slander.
A long time ago, I saw a shameful cartoon in a newspaperin Kuwait and
I thought to myselfthat the Kuwaiti press had gone beyond the bounds
of propriety and had taken too much liberty. Perhaps such actions
could be to blame for what befell Kuwait.
Some years ago, when young women who attended the University of Kuwait
began adhering to the Islamic dress code, by putting on Hijaab
(Islamic covering), the Kuwaiti press expressed annoyance. The press
launched campaigns against religiously observant Muslim women. As part
of the campaign, the famous cartoonist,Nagi Al-Ali, who later faced
his doom when he was shot dead in Britain, drew a cartoon of a young
woman in Hijaab with a strand of hair on her chest, beingasked by
another young woman, who did not cover up, whose beard hair that was.
This cartoon slandered women in Hijaab and accused them of having
unlawful relationships with men with beards. The cartoon mocked
religiously observant men and women. The cartoonist in question has
already received his punishment in the worldly life and will be
reckoned by Allaah The Almighty, The Just for what he did.
The incident of the Ifk (falsehood)shook the house of the Prophet,
sallallaahu 'alayhi wa sallam , to the extent that some of the
Companions, may Allaah be pleased with them, thought ill of 'Aa'ishah,
may Allaah be pleased with her, until Allaah The Almighty declared her
innocence. Let me advise Muslim women who are attacked and falsely
accused of wrongdoing to be patient just like 'Aa'ishah, may Allaah be
pleased with her.
The wife of Fir'awn (Pharaoh), was a believing woman who observed
patience. This woman ismentioned in Soorat At-Tahreem .
Also, the wife of Ibraaheem (Abraham), may Allaah exalt his mention,
was mentioned in morethan one Soorah .
Another story is that of the Queen of Saba' (Sheba) which wasmentioned
in Soorat An-Naml . A poet composed poems about thisqueen saying that
if all women were like this queen, women would be superior to men. It
is worth mentioning that this queen was a wise woman even before she
became a Muslim. As aruler, she was never a dictator, but she used to
consult her eminent helpers. Allaah The Almighty Says (what means): }
I would not decide a matter until you witness [for] me. { [Quran
27:32] She was not too proud to believe; because she had a sound mind
and thanks to the grace of Allaah The Almighty, she was guided to
believe in Prophet Sulaymaan (Solomon), may Allaahexalt his mention.
This story should be contemplated over, as it containsmany lessons
that have been pointed out by scholars and exegetes.
Women in the Sunnah
There are many Hadeeths of the Prophet, sallallaahu 'alayhi wa sallam
, that deal with women. The Prophet, sallallaahu 'alayhi wa sallam ,
said:
· "Be advised to be good to women." [Al-Bukhaari and Muslim]
· "Be gentle to women."
Abu Hurayrah, may Allaah be pleased with him, said, 'A man came to the
Messenger of Allaah and asked him, "Who is most entitled to my best
companionship?"The Prophet, sallallaahu 'alayhi wa sallam, said :
"Your mother." The man said, "Who is next?" The Prophet, sallallaahu
'alayhi wa sallam, said : "Your mother." The man further asked, "Who
is next?" The Prophet, sallallaahu 'alayhi wa sallam, said : "Your
mother." The man asked for the fourth time, "Who is next?" The
Prophet, sallallaahu 'alayhi wa sallam, said : "Your father."
[Al-Bukhaari and Muslim]
The Prophet, sallallaahu 'alayhi wa sallam , used to allocate sometime
to answering women's questions and to help them to solve their
problems.
One of the brilliant examples of women is that of the two women from
Al-Ansaar who participated in the pledge of Al-'Aqabah, despite the
arduous circumstances. This proves that women can be brave and that
they can fulfill important roles in certain situations.
Women in the past also participated in Jihaad and we can recall the
story of Umm 'Atiyyah, may Allaah be pleased with her, who
participated in seven battleswith the Prophet, sallallaahu 'alayhi wa
sallam . She used to treat the injured, serve the fighters and guard
their belongings. (The issue of the permissibility of working as a
nurse needs further discussion, as scholars have stated certain
conditions for this, but this is notthe suitable context to discuss
this issue.)
Thus, the status of women in the Sunnah is clear and one need not talk
about it at length.

--
/-
-
- - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - - -
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
-
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-

Rulings on prayer, - Ruling on the takbeers of movement (in the prayer) and the du‘aa’ between the two prostrations.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - >
According to Hanafi madhab, 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?
Also, is it wajib or sunnah to say takbeer when changing posturesin
salah (i.e. qiyam to ruku, ruku to sujood etc...)
Praise be to Allah.
Firstly:
The scholars differed concerning the ruling onthe takbeers of movement
in the prayer and on saying between the two prostrations, "Rabb ighfir
li (Lord forgive me)." There are two opinions:
The first opinion, which is the view of the majority of Hanafis,
Maalikis and Shaafa'is, is that the takbeers of movement and saying
"Rabb ighfir li (Lord forgive me)" between the two prostrations come
under the headingof the Sunnahs of prayerand are not obligatory parts
of the prayer.
The second opinion is that they are obligatory parts of the prayer.
This is the view of the Hanbalis.
Ibn Qudaamah (may Allah have mercy on him) said in al-Mughni (1/298):
The well known view narrated from Ahmad is that the takbeer said when
going down and comingup, the tasbeehs of bowing and prostration,saying
"Sami' Allahu liman hamidah, Rabbanawa laka al-hamd (Allah hears those
who praise Him, our Lord to You be praise)", saying "Rabb ighfir li
(Lord forgive me)", saying "Rabb ighfir li (Lord forgive me)" between
the two prostrations, and the first tashahhud, are all obligatory. It
is also the view of Ishaaq and Dawood.
And it was narrated fromAhmad that it is not obligatory, which is the
view of most of the fuqaha', because the Prophet (blessings and peace
of Allah be upon him) did not teach it to the one who prayed
improperly, and it is not permissible to delay explaining something at
the time when it becomes necessary. Moreover, Ibn Qudaamah quoted a
number of things to indicate that it is obligatory:
1. The Prophet (blessings and peace of Allah be upon him) enjoined
it, and his instruction indicates thatsomething is obligatory.
2. He did it and he said: "Pray as you have seen me praying."
3. Abu Dawood (856) narrated from 'Ali ibn Yahya ibn Khallaad from
his paternal uncle that the Prophet (blessings and peace of Allah be
upon him) said: "The prayer of one of the people is not complete
unless he does wudoo' …Then he says: Allahu akbar, then bows." Classed
as saheeh by al-Albaani in Saheeh Abi Dawood.
4. Because the points at which these adhkaar are recited are
pillars or essential parts of the prayer, dhikr at these points is
obligatory, just as there are words to be recited when standing.
With regard to the hadeeth about the one who prayed improperly, it is
mentioned in the hadeeth that we narrated that he (the Prophet,
blessings and peace of Allah be upon him) taught him that. It is
something additional that must be accepted [[cxn??] The Prophet
(blessings and peace of Allah be upon him) did not teach you all the
obligatory parts of the prayer, based on the factthat he did not
teaching the tashahhud or the salaam. So it is to be understood as
meaning that he limited it to teaching him only that which he had seen
him doing improperly. End quote.
It says in al-Mawsoo 'ah al-Fiqhiyyah (4/40):
When sitting between the two prostrations, it is Sunnah to pray for
forgiveness, according to the Hanafis, Maalikis and Shaafa 'is, and it
is one opinion that was narrated from Ahmad. The basis that is to be
found in the report narrated by Hudhayfah, according to which he
prayed with the Prophet(blessings and peace of Allah be upon him) and
he used to say between the two prostrations: "Rabb ighfir li, Rabb
ighfir li (Lord forgive me, Lord forgive me)."
However, asking for forgiveness here is not obligatory, because the
Prophet (blessings and peace of Allah be upon him) did not teach it to
the one who prayed improperly. The well-known view of the Hanbalis is
that it is obligatory. This is also the opinion of Ishaaq and Dawood,
and aqallahu one time [??]. End quote.
This is a matter concerning which there is a difference of opinion
among the scholars. The most that can be said is that the view of the
Hanbalis, that the takbeers of movement are obligatory, is more
likelyto be correct, because ofthe evidence mentioned above, and
because the Prophet (blessings and peace of Allah be upon him) said:
"The imam hasbeen appointed to be followed, so when he says takbeer,
then say takbeer…" Narrated by Muslim, no. 411.
With regard to the du 'aa' between the two prostrations, the opinionof
the majority, which is that it is mustahabb, is more likely to be
correct,because there is no evidence to clearly indicate that it is
obligatory.

Secondly:
it is better for the worshipper to recite du 'aa's that have been
narrated in the texts between the two prostrations. With regard to
adding to the du 'aa's that have been narrated, or saying a du 'aa'
that was not narrated, what appears to be the case is that it
ispermissible.-
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
- Ayd NajimudeeN :- "The fact that Islamic moral values do not yet
rule the world must stir all Muslims".
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-

Rulings on prayer, - 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)?.

- ●◄ ►● - Published by, M NajimudeeN Bsc - INDIA|®|- - - - *
- Translator:: http://translate.google.com/m/ - ●◄ ►● - > 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.-
●▬►
-
I welcome, My Blog Readers Openions. So write your comments and
Suggetions any time, below each Posts or Write to my Email -
aydnajimudeen@gmail.com/-
Thanks my Readers.
-
*.*.*.*.*.
- Ayd NajimudeeN :- "The fact that Islamic moral values do not yet
rule the world must stir all Muslims".
¤ Assalamualaikum Wa Rahmatullahi Wa barakatuh ¤
●▬▬▬▬▬▬▬▬▬ ▬▬▬▬▬▬▬●
-