Dought and clear - Ruling on saying Bala (yes indeed) when the verse “Is not Allaah the Best of judges?” [al-Teen 95:8] is recited.

What is the ruling on saying Bala (yes indeed)when the imam says "Is
not Allaah the Best of judges?" [al-Teen 95:8]? Or is that bid'ah (an
innovation)?.
Praise be to Allaah.
There is nothing wrong with the person who is praying behind the imam
saying that, or sayingSubhaanaka fa bala(Glory be to You, yesindeed)
and so on, whenthe imam recites (interpretation of the meaning):"Is
not He (Allaah Who does that) Able to give life to the dead?"
[al-Qiyaamah 75:40]or"Is not Allaah the Best of judges?" [al-Teen
95:8].
This is the view of the Maalikis. It says inMawaahib al-Jaleel(2/253):
If there is a mention of the Prophet(peace and blessings of Allaah be
upon him) in the imam's recitation, there is nothing wrong with the
person who is praying behind him sending blessings on him, or if there
is any mention of Paradise or Hell, there is nothing wrong with asking
Allaah for Paradise or seeking refuge with Himfrom Hell, and that may
happen time after time. The same applies to a person saying, when
theimam says"Is not He (Allaah Who does that) Able to give life to the
dead?" [al-Qiyaamah 75:40]: Yes, He is Able to do all things, and so
on.
This is also the view of the Hanbalis. It says inSharh
al-Muntaha(1/206): The worshipper may saySubhaanaka fa bala(Glory be
to You, yesindeed) and so on, when(the imam) recites (interpretation
of the meaning):"Is not He (Allaah Who does that) Able to give life to
the dead?" [al-Qiyaamah 75:40], whether it is an obligatory or naafil
prayer, because of the report. With regard to the verse"Is not Allaah
the Best of judges?" [al-Teen 95:8], the report is subject to further
discussion. End quote.
See:al-Furoo'(1/481) andal-Insaaf(2/107).
The report referred to was narrated by Abu Dawood (884) from Moosa ibn
Abi 'Aa'ishah who said: A man was praying on his roof, and when he
recited the verse"Is not He (Allaah Who does that) Able to give life
to the dead?" [al-Qiyaamah 75:40], he would saySubhaanaka fa
bala(Glory be to You, yes indeed). They asked him about that and he
said: I heard it from the Messenger of Allaah(peace and blessings of
Allaah be upon him).
Its isnaad is da'eef, because there is an interruption between Moosa
and the Sahaabi, and there is at least one other man omitted, as was
stated by al-Hafiz inal-Nukat al-Ziraaf(11/210) andNataa'ij
al-Afkaar(2/48).
Even if the report were saheeh, it does not meanthat this is to be
done in an obligatory prayer, rather what seems to be the case is that
the Prophet(peace and blessings of Allaah be upon him) did not do that
in obligatory prayers, because if he did that it would have been
narrated, as it was narrated that he did it innight prayers (qiyaam
al-layl). In the hadeeth of Hudhayfah (may Allaah be pleased with him)
it says: I prayed with the Prophet(peace and blessings of Allaah be
upon him) one night, and he started to recite al-Baqarah and I
thought: he will bow when he reaches one hundred, but he carried on.
Then I thought that he would finish it in the two rak'ahs, but he
carried on. Then I thought he would bow after finishing it, but he
started to recite al-Nisa' and recited it all, then hestarted to
recite Aal 'Imraan and recited it all,reciting with a slow and
measured pace. When he reached a verse that spoke of glorifying
Allaah, he glorified Allaah; when he reacheda verse that spoke of
asking of Him, he asked of Him; when he reacheda verse that spoke of
seeking refuge with Him, he sought refuge with Him... Narrated by Muslim
(772).
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
But with regard to naafilprayer, especially in night prayers (qiyaam
al-layl), it is Sunnah to seek refuge with Allaah when reciting a
verse that speaks of seeking refuge, and to ask (for mercy) when
reciting a verse that speaks of mercy, following the example of the
Messenger of Allaah(peace and blessings of Allaah be upon him),
andbecause that helps one to focus more and ponder more deeply. When
praying qiyaam al-layl it is Sunnah to recite at length, and to recite
a great deal and bow and prostrate and so on. But in an obligatory
prayer, it is not Sunnah to do this although it is permissible. If
someone were to say: What is your evidence for this distinction, and
you were to say that what is proven concerning naafil prayers also
applies to obligatory prayers,
Our answer is: the evidence for this is that the Messenger(peace and
blessings of Allaah be upon him) offered three prayers every night and
day in which he recited out loud, and he recited verses which spoke of
warnings, and verses which spoke of mercy, and the Sahaabah who
transmitted from the Prophet(peace and blessings of Allaah be upon
him) how the prayer is to be performed did not narrate that he used to
do that in the obligatoryprayers. If it was Sunnahhe would have done
it, and if he had done it, it would have been transmitted. As it was
not transmitted, we know that he did not do it. As he did not do it,
weknow that it is not Sunnah. The Sahaabah (may Allaah be pleased with
them) were keen tofollow everything that the Prophet(peace and
blessings of Allaah be upon him) did, to such an extent that they
couldtell when he was reciting in the prayers inwhich Qur'aan is
recited silently from the movement of his beard. When he fell silent
between the opening takbeer and recitation, Abu Hurayrah asked him
what he said, and if he had fallen silent when reciting a verse that
spoke of warning to seek refuge with Allaah, or in a verse that spoke
of mercy to ask of Allaah,they would undoubtedlyhave transmitted it.
If someone were to say: If that is the case, then why do you not say
that it is not allowed in an obligatory prayer, as some scholars did,
because the Prophet(peace and blessings of Allaah be upon him) said:
"Pray as you have seen me praying" (al-Bukhaari (602))?
The answer is: The fact that the Prophet(peace and blessings of Allaah
be upon him) did not do a thing does not mean that it is forbidden,
because he(peace and blessings of Allaah be upon him) gave us a basic
principle: "This prayer is not the right place for any of the people's
speech, rather it is tasbeeh, takbeer and recitation of Qur'aan."
Narrated by Muslim (537). Du'aa' is not "people's speech" so it does
not invalidate prayer. So the basic principle is that it is
permissible, but we do not recommend a person to do that in an
obligatory prayer, for the reasons given above.
So the reciter may say it when he recites (interpretation of the
meaning):"Is not He (Allaah Who does that) Able to give life to the
dead?" [al-Qiyaamah 75:40], because there is a hadeeth about it and
Imam Ahmad stated that and said: If the reciter recites ...during prayer
or otherwise, he may say:Subhaanakafa bala(Glory to You, yes indeed),
in both obligatory and naafil prayers.
And if he recites"Is not Allaah the Best of judges?" [al-Teen 95:8],
he may saySubhaanaka fa bala(Glory to You, yes indeed).
End quote fromal-Sharh al-Mumti'(1/604-605).
The Shaykh (may Allaah have mercy on him) was asked: We have heard
some people who were praying in congregation,when the imam recites"Is
not Allaah the Best of judges?" [al-Teen 95:8], they say:Bala(yes
indeed). Is that acceptable?
He replied: This is acceptable, because when Allaah says,"Is not
Allaah the Best of judges?" [al-Teen 95:8], you may say; Bala (Yes
indeed). And whenever similar verses are recited, we may say Bala(Yes
indeed).
"Is not Allaah Sufficient for His slave?" [al-Zumar 39:36]- you may
say Yes indeed.
"Is not Allaah All-Mighty, Possessor of Retribution?" [al-Zumar
39:37]- you may say Yes indeed.
"Is not He (Allaah Who does that) Able to give life to the dead?"
[al-Qiyaamah 75:40]- you may say Yes indeed.
But if saying this will distract the worshipper from listening to the
imam, then he should not do it. But if it comes at the end of a verse
where the imam will pause, then it will not distract him, so when he
says:"Is not Allaah the Best of judges?" [al-Teen95:8], he may say Yes
indeed. End quote fromLiqa' al-Baab il-Maftooh(11/81).
Note: The hadeeth referred to in the words quoted from Ibn Muflih
"subject to further discussion" was narratedby Abu Dawood (887) and
al-Tirmidhi from Abu Hurayrah who said: The Messenger of Allaah(peace
and blessings of Allaah be upon him) said: "Whoever among you recites
(interpretation of the meaning):'By the fig, and the olive' [al-Teen
95:1]and comes to the end of it,'Is not Allaah the Best of judges?'
[al-Teen 95:8], let him sayBala wa ana 'ala dhaalika min
al-shaahideen(yes indeed, and I am one of the witnesses to that). And
if he recites (interpretation of the meaning):'I swear by the Day of
Resurrection' [al-Qiyaamah 75:1]and comes to the end of it,"Is not He
(Allaah Who does that) Able to give life to the dead?" [al-Qiyaamah
75:40], let him say Bala (yes indeed). And if he recites'By the winds
(or angels or the Messengers of Allaah) sent forth one after another'
[al-Mursalaat 77:1]and he reaches (the verse) (interpretation of the
meaning):'Then in what statement after this (the Qur'aan) will they
believe?' [al-Mursalaat 77:50], let him say:Aamanna Billaah(we believe
in Allaah)." The isnaad of this hadeeth includes a majhool (unknown)
narrator, as was stated by al-Tirmidhi after quotingit. It was classed
as da'eef by a number of imams, such as al-Nawawi inal-Majmoo'(3/563)
and others. Al-Albaani quoted it inDa'eef Abi Dawood.

Dought and clear - The du’aa’ which saved the Sahaabi from the thief, in which are the words “Yaa Wadood,yaa Dhaa’l-‘arsh il’majeed (O Most Loving,O Owner of the majestic Throne)”.

I would like to find out the status of these ahaadeeth, because I
received this message via e-mail and I do not know how sound it is:
Read it three times and Allaah will answer, in sha Allaah.
"O Most Loving, O Most Loving, O Owner of the majestic Throne, O
Initiator, O Returner, O You Who do whatever You will, I ask You by
theLight of Your Countenance which fills the pillars of Your Throne,
and I ask You by Your Power by which You control all of Your creation,
and I ask You by Your mercy which encompasses all things, there is no
god but You, O Helper help me" – three times.
Praise be to Allaah.
The du'aa' mentioned was narrated in a hadeeth which tells a story
that is well known and widely circulated in chat rooms and forums, and
perhaps it is appropriate to quote it so that we may explain about it.
It was narrated that Anasibn Maalik (may Allaah be pleased with him)
said: There was one of the companions of the Prophet(peace and
blessings of Allaah be upon him), one of the Ansaar, who was known by
the kunyah of Abu Mu'allaq. He was a merchant who did trade with his
own wealth andon behalf of others, and he used to travel all over, and
he was a piousascetic. He went out on one occasion and was met by an
armed thief who said to him: Give me what you have, for I will kill
you. He said: You do not need my blood, all you want is the wealth. He
said: As for the wealth, it is mine; all I want is your blood. He
said: If you insist, then let me pray four rak'ahs. He said: Pray as
much as you want. So he did wudoo', then he prayed four rak'ahs, and
amongthe words that he said indu'aa' in the last prostration were: "O
Most Loving, O Most Loving, O Owner of the majestic Throne, O
Initiator, O Returner, O You Who do whatever You will, I ask You by
theLight of Your Countenance which fills the pillars of Your Throne,
and I ask You by Your Power by which You control all of Your creation,
and I ask You by Your mercy which encompasses all things, there is no
god but You, O Helper help me" – three times.
He said this du'aa' three times, then he saw a horseman who was
holding a spear betweenthe ears of his horse, and when the thief saw
him, he turned to him and stabbed him and killed him, then he turned
to him and said: Get up. He said: Who are you, may my father and
mother be sacrificed for you? Allaah has helped me by you today. He
said: I am an angel from the fourth heaven. Whenyou said your du'aa'
the first time, I heard the gates of heaven tremble,then when you said
yourdu'aa' the second time I heard a noise from the people of heaven,
then when you said your du'aa' the third time it was said to me: The
du'aa' of one who is in distress, and I asked Allaah to let me kill
him.
Anas (may Allaah be pleased with him) said: So you should know
thatwhoever does wudoo' and prays four rak'ahs and recites this
du'aa', will receive an answer, whether he is in distress or not.
Narrated by Ibn Abi'l-Dunya inMajaabi al-Da'wah(64)
andal-Hawaatif(24). It was also narrated via this isnaad by
al-Laalkaa'i inSharh Usool al-I'tiqaad(5/166), in a chapter
entitledSiyaaq ma ruwiya min karaamaat AbiMu'allaq(Reports of the
miracles of Abu Mu'allaq). And it was narrated by Abu Moosa al-Madeeni
– as stated byal-Haafiz Ibn Hajar inal-Isaabah(7/379) in his biography
of Abu Mu'allaq al-Ansaari, and he quoted it in full in his
bookal-Wazaa'if. It was narrated from him by hisstudent Ibn al-Atheer
inAsad al-Ghaabah(6/295).All of them narrated it via al-Kalbi from
Anas (may Allaah be pleased with him).
But the report of al-Kalbiwas unclear and the reports from him varied.
On one occasion he narrated it from al-Hasan from Anas – as in the
report of Ibn Abi'l-Dunya.
On another occasion he narrated it from al-Hasan from Ubayy ibn Ka'b –
as mentioned by Ibn Hajar inal-Isaabah, concerning the isnaad ofAbu
Moosa al-Madeeni.
On another occasion he narrated it from Abu Saalih from Anas – as in
the report of Ibn al-Atheer from Abu Moosa al-Madeeni.
Shaykh al-Albaani (may Allaah have mercy on him) said:
This isnaad is problematic, and the problem stems either from the
unknown al-Kalbi or from someone further back inthe isnaad than him.
Al-Hasan – i.e., al-Basri – was mudallis and he used the word 'an
[meaning "from"], so theisnaad is weak.
It is strange that Abu Mu'allaq is mentioned asbeing one of the
Sahaabah, but they did not mention anything toprove that he was such,
apart from this fabricated text with this weak isnaad. Hence – and
Allaah knows best – it was not narrated by Ibn 'Abd al-Barr
inal-Isti'aab. Al-Dhahabi said inal-Tajreed(2/204): He has an amazing
hadeeth, but itsisnaad includes al-Kalbi, who is not thiqah
(trustworthy). It is narrated in Mujaaboo al-Da'wah, and you can see
when you read it that he said concerning al-Kalbi: He is not thiqah
(trustworthy). This indicates that no attention was paid to what he
said in the isnaad, "he is not the author of the Tafseer", because
al-Kalbi who is the author of the Tafseeris known not to be
trustworthy. It says inal-Mughni: They rejectedhim, and he was
regarded as a liar by Sulaymaan al-Taymi, Zaa'idah, and Ibn Ma'een. He
was also rejected by Ibn Qattaan and 'Abd al-Rahmaan.
It is also strange that thisstory was quoted by Ibn al-Qayyim at the
beginning of his bookal-Jawaab al-Kaafi li mansa'ala 'an al-Dawa'
al-Shaafifrom this reportof Ibn Abi'l-Dunya, attributing it to
al-Hasanwithout commenting on its isnaad!
Al-Silsilah al-Da'eefah(5737)
I say:
Al-Kalbi has a corroborating report from Maalik ibn Dinar. Al-Qushayri
narrated a similar story inal-Risaalah al-Qushayriyyah(2/85, 86,
chapter on Du'aa') and said:
Abu'l-Husayn 'Ali ibn Muhammad ibn Bashraan in Baghdad told us: Abu
'Amr 'Uthmaan ibn Ahmad, who was known as Ibn al-Sammaak, told us:
Muhammad ibn 'Abd Rabbihi al-Hadrami told us: Bishr ibn 'Abd al-Malik
told us: Moosa ibn al-Hajjaaj told us: Maalik ibn Dinar said: al-Hasan
told us, from Anas ibn Maalik (may Allaah be pleased with him) … and
he quoted the hadeeth.
But this corroborating report is not valid, because there are two
problems with this isnaad:
-1-
Muhammad ibn 'Abd Rabbihi al-Hadrami – I could find no biography for him.
-2-
Bishr ibn 'Abd al-Malik, who narrated it from Moosa ibn al-Hajjaaj: I
do not know him either. There were three men with this name whose
biographies I found:
(i)Bishr ibn 'Abd al-Malikal-Khuzaa'i, their freed slave from Mosul,
who narrated from Ghassaan ibn al-Rabee' and Muhammad ibn Sulayman
Laween and a number of others. Al-Tabaraani narrated from him.
(ii)Bishr ibn 'Abd al-Malik Abu Yazeed al-Kufi who settled in Basra.
He narrated from 'Awn ibn Moosa and 'Abd-Allaah ibn 'Abd al-Rahmaan
ibn Ibraaheem al-Ansaari. Abu Haatim wrote from him in Basra and Abu
Zur'ah narrated from him. He was asked abouthim and said he was a
Shaykh.
Al-Jarh wa'l-Ta'deelby Ibn Abi Haatim (2/362).
(iii)Bishr ibn 'Abd al-Malik al-'Utbi, who narrated from Yahya ibn
Sa'eed al-Ansaari. Abu Sa'eed al-Ashajj narratedfrom him.
Al-Thiqaatby Ibn Hibbaan (6/97).
As you can see, it seems that none of them are the one mentioned in the hadeeth.
But al-Haafiz Ibn Makoola mentioned inal-Ikmaal(5/101) a report
narrated from Moosa ibn al-Hajjaaj under the name of Bishraan ibn 'Abd
al-Malik, and he said:
As for Bishraan, he is Bishraan ibn 'Abd al-Malik, and I think he was
Mawsili (from Mosul). He narrated hadeeth from Moosa ibn al-Hajjaaj
ibn 'Imraan al-Samarqandi in Baysaan from Maalik ibn Dinar.
End quote.
Perhaps this is the one who is referred to, and his name was shortened
in the book of al-Qushayri to Bishr.
As for Ibn al-Sammaak, he is thiqah (trustworthy). His biography is
inSiyarA'laam al-Nubala'by al-Dhahabi (17/312).
The same is true of Maalik ibn Dinar (d. 127 AH). His biography is
inTahdheeb al-Tahdheeb(10/15).
To sum up:
The story and the du'aa' are not saheeh (sound) in any way whatsoever,
although there is nothing wrong with the phrases used in the du'aa';
rather the words are sound and good, as testified by the texts of the
Qur'aan and Sunnah.But that does not mean that the one who says this
du'aa' will necessarily be saved, or that we should believe that
Allaah will help the one who says it. Such matters depend on the
soundness of the isnaad going back to the Prophet(peace and blessings
of Allaah be upon him). As the isnaadin this case is not saheeh, we
should not believe that. But if anyone wants to memorize these words
and recite them in du'aa', without regarding them as something that is
prescribed in Islam, there is nothing wrong with that in sha Allaah.
And Allaah knows best.

Dought and clear - Guidelines on shar’i wird.

Is reading some sorts of daroods like darood-taj and darood_lakhi and
darood_tunajaiyna etc bidaa`t.
Praise be to Allaah.
We know nothing aboutwhat is in these wirds (daroods), but we can tell
you some guidelines that you can follow in order to know what is
prescribed in Islam and what is bid'ah:
1 – The best wirds are those whose words were narrated from the
Prophet(peace and blessings of Allaah be upon him), because Allaah did
not choose forhim anything but the most perfect and the best, and he
did not choose anything but that for his ummah.
2 – It is permissible for a person to send blessings upon the
Prophet(peaceand blessings of Allaah be upon him) in words that were
not narrated (in sharee'ah), so long asthey do not include anything
that is forbidden, such as exaggerating about him,or praying to Allaah
by virtue of the Prophet, or calling upon him insteadof Allaah.
3 – The one who is remembering Allaah (reciting dhikr) should not
specify any particular time, number or manner of reciting dhikr unless
that is proven with saheeh evidence, because Allaahcannot be
worshipped except in the manner that He has prescribed inHis Book or
on the lips ofHis Messenger(peace and blessings of Allaah be upon
him). Worship must be that which is prescribed in sharee'ah, with
regard to the act itself, the manner in which it is done, the time
when it is done andhow many times it is done. Whoever adopts a wird
whose wording was not narrated from the Prophet(peace and blessings of
Allaah be upon him), or specifies aparticular number of times or does
it at a specific time, is committing bid'ah.
The scholars called this bid'ahal-bid'ah al-idaafiyyah(additional
innovation??), because the action itself is prescribed in sharee'ah,
but some innovation hasbeen added to it with regard to the manner, the
number of times or when it is to be done.
You should note that all goodness rests in following that which
hasbeen narrated from the Prophet(peace and blessings of Allaah be
upon him). Whoever studies those who recite made-up wirds will find
that usually they are falling short when it comes to doing that which
was narrated from the Prophet(peace and blessings of Allaah be upon
him) such as thedhikrs for morning and evening, etc. This confirms
what was narrated from one of thesalaf, who said that no person ever
introduces an innovation but he gives up an equivalent Sunnah.
And Allaah knows best.

Sharing and team-work is in nature's way

When two goats meet upon a narrow bridge over deep water, how dothey behave?
Neither of them can turn back again, neither can pass the other,
because the bridge is too narrow; if they should thrust one another,
they might bothfall into the water and bedrowned.
Nature, then, has taught them, that if the one lays himself down and
permits the other to go over him, both remain without hurt.
Moral of the story: Even so, people should rather endure to be trod
upon, than to fall into debate and discord one with another! It is
better to yieldthan to come to misfortune through stubbornness.