Da'eef (weak) hadeeths, Dought & clear, - * The Supplication: “O Allah, if my provision is in heaven, send it down”

gb

Share ::-

- -

-











I wanted to ask about the validity of this du‘a(supplication): “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy; if it is little, increase it; if it is great, bless it for me.” If it is saheeh (authentic), should it be said in any particular situation or at any particular time?
-
Praise be to Allah.
This du‘a is not proven in any of the books of Sunnah (prophetic teachings) and reports from the Prophet of Allah (peace and blessings of Allah be upon him), and it was not narrated from any of the Sahabah (Companions) or Tabi‘een (Successors). Rather it is the du‘a of an unknown Bedouin woman which one of the scholars heard her saying at ‘Arafah.
Al-Daynoori narrated in al-Mujalisah wa Jawahir al-‘Ilm with his isnad (chain of transmission) (p. 727) that al-Asma‘i said:
I heard a Bedouin woman in ‘Arafah saying: “O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is far away, bring it close; if it is close, make it easy.” End quote.
It was also narrated by al-Jahiz in al-Bayan wa’l-Tabyeen (517), by al-Zamakhshari in Rabee‘ al-Abrar (178) and others.
What is meant by this du‘a, in general terms, is asking for provision and that it be made easy to reach it. There is nothing wrong with this, although we think that this du‘a is a kind of overstepping the mark and long-windedness in asking, which is contrary to the best guidance, the guidance of Muhammad (peace and blessings of Allah be upon him) and his Companions (may Allah be pleased with them) after him. It was narrated that ‘Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) preferred concise words in du‘a and would not use any other kind of words. Narrated by Ahmad (27649) and Abu Dawood (1482); classed as saheeh by al-Albani in Saheeh al-Jami‘.
What is meant by concise du‘as is that which covers the goodness of this world and the Hereafter, in which the words are few but the meanings many, as in the verse in which Allah says (interpretation of the meaning): “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [al-Baqarah 2:201]; and as in the du‘a asking for well-being (‘afiyah) in this world and in the Hereafter.
‘Ali al-Qari said: The concise du‘a is that which covers all good things or includes praise of Allah. End quote.
‘Awn al-Ma‘bood Sharh Sunan Abi Dawood, 4/249
It was narrated from a son of Sa‘d ibn Abi Waqqas (may Allah be pleased with him) that he said: My father heard me when I was saying, ‘O Allah, I ask You for Paradise and its delights and its joys and so on, and I seek refuge in You from Hell and its chains and fetters and so on.’ He said: ‘O my son, I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: “There will be people who overstep the mark in du‘a.” Beware lest you be one of them. If you are given Paradise, you will be given all the good things that are in it, and if You are given refuge from Hell you will be given refuge from all the bad things that are in it! Narrated by Ahmad (1486) and Abu Dawood (1480); classed as saheeh by al-Albani.
One of the du‘as of the Prophet (peace and blessings of Allah be upon him) was: “O Allah, You are the First and there is nothing before You; You are the Last and there is nothing after You. You are the Manifest (al-Zahir) and there is nothing above You; You are the Hidden (al-Batin) and there is nothing beyond You. Settle our debt and spare us from poverty.” Narrated by Muslim, 2713.
It was narrated from ‘Ali (may Allah be pleased with him) that a mukatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allah (peace and blessings of Allah be upon him) taught me? And if you have debt like the mountain of Seer, Allah will pay it off for you. He said: ‘Say: Allahumma akfini bi halalika ‘an haramika wa aghnini bi fadlika ‘amman siwaka (O Allah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’” Narrated by al-Tirmidhi (3563); classed as hasan (sound) by al-Albani in Saheeh al-Tirmidhi. See: Tasheeh al-Du‘a by Shaykh Bakr Abu Zayd, p.61-63.
What comparison can there be between this and that long-winded du‘a of the Bedouin?
What we prefer for you and for every wise person, is the du‘a of the Prophet (peace and blessings of Allah be upon him). If you are faced with any need pertaining to this world or the Hereafter, offer whatever du‘a you like for your need to be met and things to be made easy for you. It is not essential for this to be the exact du‘a narrated in reports; but if there is a du‘a among those narrated from the Prophet (peace and blessings of Allah be upon him) that suits your need, that is better. Otherwise, offer du‘a as you like for the good of this world and the Hereafter.
If you insist on saying this du‘a, then let it be occasional, and do not make it a wird (part of a routine) that you always recite or a regular habit, and do not attribute it to the Prophet (peace and blessings of Allah be upon him) or believe that it has any particular virtue or single out any particular time, place or act of worship for reciting it.
Some of the later Shafi‘i fuqaha’ fell into this error, and said that a certain du‘a was Sunnah at the time of the Duha prayer. They said:
It is Sunnah to say this particular du’a during the Duha prayer:
O Allah, the forenoon is Your forenoon, the glory is Your glory, the beauty is Your beauty, the strength is Your strength, the power is Your power, the protection is Your protection. O Allah, if my provision is in heaven, send it down; if it is in the earth, bring it forth; if it is difficult, make it easy; if it is haram (unlawful), purify it; if it is far away, bring it near, by virtue of Your forenoon, glory, beauty, strength and power; give me what You give Your believing slaves. End quote.
Quoted by al-Dimyati in Hashiyat I‘anah al-Talibeen (1/295); Hashiyat al-Tablawi ‘ala Tuhfat al-Muhtaj, 2/231; Hashiyat al-Jamal, 1/485.
They singled out these phrases for a specific act of worship without any evidence from the Quran or Sunnah, and they added to the words of the du‘a phrases that include some transgression and overstepping the mark, such as “by virtue of Your forenoon”. There is no known status or virtue of the forenoon such that one might ask of Allah by virtue of it.
In fact, the claim that this du‘a is mustahabb during the Duha prayer opens the door to bid‘ah and introducing innovations into the religion. It is not part of the teachings of the prominent earlier fuqaha (jurists), and it is not the action of the righteous salaf (predecessors), so it should be avoided, and the fact that it is falsely attributed to the Sunnah should be pointed out.
And Allah knows best.













-
-
:: Share ::

- - - -

-

Hadees

gb

Share ::-

- -

-











அப்துல்லாஹ் பின் உமர் (ரலி) அவர்கள் கூறியதாவது:நான் அல்லாஹ்வின் தூதர் (ஸல்) அவர்களதுகாலத்தில் என் மனைவியை (மாதவிடாய் காலத்தில்) மணவிலக்குச் செய்துவிட்டேன். ஆகவே- (என் தந்தை) உமர் பின் அல்கத்தாப் (ரலி) அவர்கள் இதைப் பற்றி அல்லாஹ்வின் தூதர் (ஸல்) அவர்களிடம் வினவினார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்கள் என் தந்தையிடம்-"உங்கள் புதல்வருக்குக் கட்டளையிடுங்கள்; அவர் தம் மனைவியைத் திரும்ப அழைத்துக்கொள்ளட்டும்! பிறகு அவள் மாதவிடாயிலிருந்து தூய்மையடைந்து- அடுத்து மீண்டும் அவளுக்கு மாதவிடாய் ஏற்பட்டுப் பின்னர் அதிலிருந்து அவள் தூய்மையடையும்வரை அவளை (தம்மிடமே) விட்டுவைக்கட்டும். பிறகு அவர் விரும்பினால்- (இரண்டாவது மாதவிடாயிலிருந்து தூய்மையான) பின்னர் தம்மிடமே (தம் மனைவியாக) வைத்திருக்கட்டும். அவர் விரும்பினால் அவளுடன் தாம்பத்திய உறவு கொள்வதற்கு முன்பாக அவளை மணவிலக்குச் செய்யட்டும். (மாதவிடாயிலிருந்து தூய்மையான) இந்தக் காலகட்டமே மனைவியரை மணவிலக்குச் செய்ய அல்லாஹ் (2:228ஆவது வசனத்தில்) அனுமதித்துள்ள ("இத்தா" எனும் காத்திருப்புக் காலத்தைக் கணக்கிட்டுக்கொள்வதற்கு ஏற்ற) கால கட்டமாகும்" என்று சொன்னார்கள்.- நாஃபிஉ (ரஹ்) அவர்கள் கூறியதாவது:அப்துல்லாஹ் பின் உமர் (ரலி) அவர்கள் தம் மனைவியை- அவர் மாதவிடாயிலிருந்த சமயத்தில் ஒரு தலாக் சொல்லிவிட்டார்கள். அப்போது அல்லாஹ்வின்தூதர் (ஸல்) அவர்கள் அப்துல்லாஹ் பின் உமர் அவர்களுக்கு(ப்பின்வருமாறு) கட்டளையிட்டார்கள்:அவர் தம் மனைவியைத் திரும்ப அழைத்துக்கொள்ள வேண்டும். பிறகு மனைவி மாதவிடாயிலிருந்து தூய்மையாகும்வரை தம்மிடமே வைத்துக்கொள்ள வேண்டும். பிறகு தம்மிடம் இருக்கும் அவளுக்கு இரண்டாவது முறை மாதவிடாய் ஏற்பட்டு- அதன் பிறகு அந்த மாதவிடாயிலிருந்து அவள் தூய்மையடையும்வரை காத்திருக்க வேண்டும். பின்னர் அவளைத் தலாக் சொல்ல விரும்பினால் அவளுடன் தாம்பத்திய உறவு கொள்வதற்கு முன் அவள் (மாதவிடாய் காலத்தில் இல்லாமல்)தூய்மையானவளாய் இருக்கும்போது தலாக்சொல்லிக்கொள்ளட்டும்! இதுவே-பெண்களை மணவிலக்குச் செய்ய அல்லாஹ் உத்தரவிட்டுள்ள காலமாகும்.இந்த ஹதீஸ் மூன்று அறிவிப்பாளர்தொடர்களில் வந்துள்ளது.அவற்றில் முஹம்மத் பின் ரும்ஹ் (ரஹ்) அவர்களது அறிவிப்பில்-"அப்துல்லாஹ் பின் உமர் (ரலி) அவர்களிடம் இது தொடர்பாகக் கேட்கப்பட்டபோது "நீஉன் மனைவியை ஒரு முறைஅல்லது இரு முறை தலாக் சொல்லிக்கொள்! (அப்போதுதான் அவளை நீ திரும்ப அழைத்துக்கொள்ளலாம்.) இவ்வாறு (நிகழ்ந்தபோது)தான்- (திரும்ப அழைத்துக்கொள்ளுமாறு) அல்லாஹ்வின் தூதர் (ஸல்) அவர்கள் எனக்கு உத்தரவிட்டார்கள். நீ உன் மனைவியை மூன்று தலாக் சொல்லியிருந்தால்- அவள் வேறொரு கணவனை மணக்காத வரை அவள் உனக்குத் தடை செய்யப்பட்டவளாக ஆகிவிடுவாள். மேலும்- உன் மனைவியை மணவிலக்குச் செய்யும்போது- அல்லாஹ் உனக்கிட்ட உத்தரவிற்கு நீ மாறு செய்தவனாகவும் ஆகிவிடுவாய்" என்று ஒருவரிடம் கூறினார்கள் என அதிகப்படியாக இடம்பெற்றுள்ளது.[ ஹதீஸ் -













-
-
:: Share ::

- - - -

-

General, Dought & clear, - * Permissibility of uncovering the face of the deceased in order to kiss him

gb

Share ::-

- -

-












Do we have to see the dead ones face after bathing and shrouding him ?
In india when someone dies, it is made a must by his family members to see the face of the deceased after wrapping him up in the kafn/shroud. The face is purposefully exposed and once the face is shown before leaving the house and once the face is showed after putting the body into the grave, before covering up the grave. If someone refuses to see the face, he is bad mouthed in the community.
Does this have any Islamic influence or is it just a wrong practice being followed over here. ?
-
Praise be to Allah
No one has the right to state that something is obligatory according to sharee‘ah except with proof from the Book of Allah or the Sunnah of His Messenger. Allah, may He be exalted, says (interpretation of the meaning):“Or have they partners with Allah (false gods), who have instituted for them a religion which Allah has not allowed?” [ash-Shoora 42:21].
It is narrated in the Sunnah that the Prophet (blessings and peace of Allah be upon him) and his companions uncovered the faces of some of the deceased Muslims, but that was not by way of it being obligatory or even recommended; rather the most that can be said about it is that it is something permissible, that was not done with everyone who died and was not done by every relative with his relative.
Rather some of the scholars restricted that and disallowed uncovering the face of the deceased except for the one who washes him and those who help him.
Ibn Hajar said, commenting on al-Bukhaari’s inclusion in hisSaheehof a chapter entitled Chapter on entering upon the deceased after death, when he has been wrapped in his shroud:
Because death may lead to changes in the usual appearance of the person when he was alive – and for that reason it is enjoined to close his eyes and cover him – it was thought that it is not allowed to uncover him, to the extent that an-Nakha‘i said: No one should look at him except the one who washes him and those who help him, but al-Bukhaari mentioned that that is permissible.
End quote fromFath al-Baari(4/266)
Hence the fuqaha’ stated that it is permissible, refuting the view of those who disallowed it, but they did not include it under the heading of things that are recommended or enjoined.
Ibn Qudaamah said: If his family want to see him, they should not be prevented. That is because of the report from Jaabir who said: When my father was killed, I started to lift the cloth from his face whilst I was weeping, and the Prophet (blessings and peace of Allah be upon him) did not forbid me to do that. ‘Aa’ishah said: I saw the Messenger of Allah (blessings and peace of Allah be upon him) kiss ‘Uthmaan ibn Maz‘oon after he died, and I even saw his tears flowing. And she said: Abu Bakr came to see the Prophet (blessings and peace of Allah be upon him) when he was wrapped in a striped cloak [after he died]. He uncovered his face, then he leaned over him and kissed him, then he wept and said: May my father be sacrificed for you, O Prophet of Allah; Allah will not cause you to die twice. These hadiths are saheeh.
End quote fromal-Mughni(2/350)
These hadiths indicate that it is mustahabb to cover the face of the deceased, and they also indicate that it is permissible to enter upon the deceased, uncover his face and kiss him, whether that is after he is shrouded or before. The hadiths of Abu Bakr and Jaabir speak of what happened after death and before shrouding; the hadith of ‘Uthmaan ibn Maz‘oon speaks of what happened after shrouding, as is clearly mentioned in al-Bukhaari (1243): When he died, and was washed and shrouded in his garments, the Messenger of Allah (blessings and peace of Allah be upon him) came in.
Conclusion:
The basic principle is that the face of the deceased is to be covered, but it is permissible to uncover it in order to kiss him or look at him. However there is no basis in Islamic teachings for regarding that as obligatory, and there is nothing to indicate that it is obligatory or even mustahabb.
If it is the people’s custom in your country for the family of the deceased to look at him before burying him, and if not doing that will make people think that they have failed to give him his right or it is seen as sign of disrespect, then you should not go against their wishes in that regard, because this comes under the heading of reconciling between people and removing mutual resentment and grudges, as well as paying attention to adopting a gentle approach and explaining the Sunnah to them gradually, and correcting the beliefs and traditions that they have.
And Allah knows best.












-
Regards;
NAJIMUDEEN M/
-
:: Share ::

- - - -

-