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Wednesday, October 31, 2012

Amr ibn al-Jamuh - Biographies of the Companions (Sahabah)

Amr ibn al-Jamuh was one of the leading men in Yathrib in the days of
Jahiliyyah. He was the chief of the Banu Salamah and was knownto be
one of the most generous and valiant persons in the city.
One of the privileges of the city's leaders was having an idol to
himselfin his house. It was hoped that this idol would bless the
leader inwhatever he did. He wasexpected to offer sacrifices to it on
special occasions and seek its help at times of distress. The idol of
Amr was called Manat. He had made it from the most priceless wood. He
spenta great deal of time, money and attention looking after it and he
anointed it with the most exquisite perfumes.
Amr was almost sixty years old when the first rays of the light of
Islam began to penetrate the houses of Yathrib. House after house was
introduced to the new faith at the hands of Musab ibn Umayr, the first
missionary sent out to Yathrib before the hijrah. It was through him
that Amr's three sons--Muawwadh, Muadh and Khallad--became Muslims.
One of their contemporaries was the famous Muadh ibn Jabal. Amr's
wife, Hind, also accepted Islamwith her three sons but Amr himself
knew nothing of all this .
Hind saw that the peopleof Yathrib were being won over to Islam and
that not one of the leaders of the city remained in shirk excepther
husband and a few individuals. She loved her husband dearly and was
proud of him but she was concerned that he should die in a state of
kufr and end up in hell-fire.
During this time, Amr himself began to tell uneasy. He was afraid that
his sons would give up the religion of their forefathers and follow
the teaching of Musab ibn Umayr who, within ashort space of time, had
caused many to turn away from idolatry and enter the religion of
Muhammad. To his wife, Amr therefore said:
"Be careful that your children do not come into contact with this man
(meaning Musab ibn Umayr) before we pronounce an opinion on him."
"To hear is to obey," she replied. "But would you like to hear from
your son Muadh what he relates from this man?""Woe to you! Has Muadh
turned away from his religion without my knowing?" The good woman felt
pity from theold man and said: "Not at all. But he has attended some
of the meetings of this missionary and memorized some of the things he
teaches." "Tell him to come here," he said. When Muadh come,he
ordered: "Let me hearan example of what this man preaches." Muadh
recited the lalihah (the Opening Chapter of the Quran):
"In the name of God, the most Gracious, the Dispenser of Grace. All
praise is due to God alone, the Sustainer of all the worlds, The most
Gracious, the Dispenser of Grace. Lord of the Day of Judgment!
You alone do we worship and to You alone do we turn for help. Guide us
on the straight way, the way of those upon whom you have bestowed Your
blessings, not of those who have been condemned by You, nor of those
who go astray."
"How perfect are these words, and how beautiful!" exclaimed the
father. "Is everythinghe says like this?"
"Yes indeed, father. Do you wish to swear allegiance to him? All your
people have already done so" urged Muadh.
The old man remained silent from a while and then said, "I shall not
do so until I consult Manat and see what he says.""What indeed would
Manat say, Father? It is only a piece of wood. It can neither think
nor speak." The old man retorted sharply, "I told you, I shall not do
anything without him."
Later that day, Amr wentbefore Manat. It was the custom of the
idolators then to place an old woman behind the idol when they wished
to speak to it. She would reply on behalf of the idol, articulating,
so theythought, what the idol had inspired her to say. Amr stood
before the idol in great awe and addressed profuse praises to it. Then
he said:
"O Manat no doubt you know that this propagandist who was delegated to
come to us from Makkah does not wish evil on anyone but you. He has
come only tostop us worshipping you. I do not want to swear allegiance
to him in spite of the beautiful words I have heard fromhim. I have
thus come to get your advice. So please advise me."
There was no reply from Manat. Amr continued:
"Perhaps your are angry.But up till now, I have done nothing to harm
you... Never mind, I shall leave you for a few days to let your anger
go away."
Amr's sons knew the extent of their father's dependence on Manat and
how with time he had become almost a part of it. They realized however
that the idol's place in his heart was being shaken and that they had
to help him getrid of Manat. That must be his path to faith in God.
One night Amr's sons went with their friend Muadh ibn Jabal to Manat,
took the idol From its place and threwit in a cess pit belonging to
the Banu Salamah. They returned to their homes with no one knowing
anything aboutwhat they had done. When Amr woke up the following
morning, he went in quiet reverence to pay his respects to his idol
but did not find it.
"Woe to you all," he shouted. "Who has attacked our god last night"
There was no reply from anyone. He began to search for the idol,
fuming with rage and threatening the perpetrators of the crime.
Eventually he found the idol turned upside down on its headin the pit.
He washed and perfumed it and returned it to its usual place saying.
"If I find out who did this to you, I will humiliate him." The
following night the boysdid the same to the idol. The old man
recovered it, washed and perfumed it as he had done before and
returned it to its place. This happened several times until one night
Amr put a sword around the idol's neck and said to it: "O Manat, I
don't know who is doing this to you. If you have any power of good in
you, defend yourself against this evil. Here is a sword for you."
The youths waited until Amr was fast asleep. They took the sword from
the idol's neck and threw it into the pit. Amrfound the idol Lying
facedown in the pit with the sword nowhere in sight. At last he was
convinced that the idol had no power at all and did not deserve to be
worshipped. It was not long before he entered the religion of Islam.
Amr soon tasted the sweetness of Iman or faith in the One True God. At
the same time hefelt great pain and anguish within himself at the
thought of every moment he had spent in shirk. His acceptance of the
new religion was total and he placed himself, his wealth and his
children in the service of God and His Prophet.
The extent of his devotion was shown during the time of the battle of
Uhud. Amr saw his three sons preparing for the battle. He looked at
the three determined young men fired by the desire to gain martyrdom,
success and the pleasure of God. The scene had a great effect on him
and he resolved to go out with them to wage jihad under the banner of
the messengerof God. The youths, however, were all against their
father carrying out his resolve. He was already quite oldand was
extremely weak.
"Father," they said,"surely God has excused you. So why do you take
this burden on yourself?"
The old man became quite angry and went straight away to the Prophet
to complain about his sons: "O Rasulullah! My sons here want to keep
me away from this source of goodness arguing that I am old and
decrepit. By God, I long to attain Paradise this way even though I am
old and infirm."
"Let him," said the Prophet to his sons."Perhaps God, the Mighty and
the Great, will grant him martyrdom."
Soon it was time to go out to battle. Amr bade farewell to his wife,
turned to the qiblah andprayed: "O Lord, grant me martyrdom and
don'tsend me back to my family with my hopes dashed." He set out in
the company of his threesons and a large contingent from his tribe,
the Banu Salamah.
As the battle raged, Amr could be seen moving in the front ranks,
jumping on his good leg (his other leg was partially lame), and
shouting, "I desire Paradise, I desire Paradise."
His son Khallad remainedclosely behind him and they both fought
courageously in defense of the Prophet while many other Muslims
deserted in pursuit of booty. Father and son fell on the battlefield
and died within moments of each other.

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Ch 11: Test of Faith

Continuing her talk Isabella said: Christ has no power to perform
miracles as it has been proved from the Bible. Now I say that Jesus
Christ was as powerless in everything as any other man. If he were God
he could not have been so helpless and he would have been free to do
anything like the Almighty God and could not have felt the need of
seeking the help of others. (Opening the Bible) Jesus Christ says:
"Foras the Father has life in himself; so hath he given to the Son to
have life in himself; and hath given him authority to exercise
judgment also, because he is the Son of man."[ John, 5 : 26-27.] That
is even the life of Jesus Christ was not his own but given by God and
it was He Who gave him authority to do justice. Without God's grace he
could not do even justice and the argument given was that Jesus was
human and a human being could not do anything without the help of God.
Christ also says: "I can of mine own self do nothing: as I hear I
judge and my judgmentis just." [Ibid., 5:30] Further he said: "I came
down from heaven, not to do my own will, but the will of him that sent
me."[Ibid. 6:38] Thus it is proved that Christ was quite powerless
like other men, and who is dependent on others cannot be God, and so
Jesus also was not God.
Peter (to Michael): Do yousee how unbending is this girl ? Muslims
have taught her well to become so talkative. Now, can you believe that
she will come to the right path? I think it is useless to have any
further talk with her as she has lost faith and has become very
disobedient.
Michael: I am also convinced that she is wholly under the control of
Satan. (To Isabella Allthe arguments produced by you have obvious
replies and you have alsoread them in the lessons on theology. There
are also other replies which you cannot understand at all. Now,
instead of replying to you, I should like to hear your ideas so that
we can come to the decision easily about you. You have clearly stated
your views about the Divinity of Christ and Atonement. Now what have
you to say further?
Isabella: I have neither denied the Bible nor Jesus Christ. But what I
say is that, according to the teaching of the Bible,neither Christ is
proved to be God, nor any basis of atonement. All this is the
invention of Christians.
Michael: It means that all Christians are liars and allChristians have
united against the Holy Bible. Accursed and hellish girl, if you
cannot understandanything, just accept the judgment of your elders.
Does your father, who is the head priest and has full authority to
pardon sins, also consider these things wrong 7 Are all hispopes,
monks, Christian divines and savants of Christianity on the wrongpath?
Isabella: Just as the Bible does not prove the Divinity of Christ and
Atonement, in the same wav the Christianity of the so-called
Christians oftoday is not established according to the Bible and so
their opinions cannot be my guide.
Michael: Wonderful! That we are unreal and false Christians, and you
are a real and true Christian. Unlucky girl, what has become of your
senses? You have discarded even your elders. After all whatis your
proof that we are not true Christians?
Isabella: There is no reason for losing temper.The matter is quite
obvious. If you could prove from the Bible thatmodern Christians are
true Christians, then I willwholeheartedly accept their decision and
will not press any argument against them from the Bible. So, you just
prove from the Bible that Christians of today are true Christians.
Michael: There are Christians all over the world, and you say that
they are not Christians according to the Bible. What is its proof? Is
it notproof enough that we believe in the Bible, in the Divinity of
Jesus and his crucifixion?
Isabella: Do not Muslims believe in the Bible? Can you call them
Christians? As to believe in the Divinity of Christ and Atonement, it
is not any argument for Christianity.On the other hand, it proves that
such persons are not at all Christians asthere is no trace of such
beliefs in the Bible.
Peter : O worthless girl, why are you doubting our Christianity? If we
arenot Christians, then it is for you to give proof of true
Christians. Just say where in the world do real and true Christians
live.
Isabella : You may be as much angry as you like, but the truth cannot
be concealed. If you want the proof from me, then Ideclare candidly
that Christians of today are not at all followers of Christ, and who
can be a true Christian I am prepared to prove from the Bible itself.
Michael: O accursed girl, why talk and talk? Why not come out with your proof?
Isabella : Well, then, listen. The signs of the true Christians are
mentioned in the Bible asfollows: "And these signs shall follow them
that believe. In my name shall they cast out devils; they shall speak
with new tongues; they shall take up serpents; and if they drink any
deadly thing, itshall not hurt them; they shall lay hands on the sick,
and they shall recover." [Mark, 16 : 17-18.] At another place the sign
of the believing Christian is stated as follows: "Then came the
disciples to Jesus and said, Why could we not cast him [evil spirit]
out ? And Jesus said unto them,Because of your unbelief,for verily I
say unto you, If ye have faith as a grainof mustard seed, ye shall say
upon this mountain, Remove hence to yonder place ; and it shall
remove; and nothing shall be impossible unto you." [Matthew. 17 :
19-20.]
Now, from these two passages of the Bible, thefollowing six signs of
Christians have been established:
(1) driving out evil spirits
(2) speaking new languages without learning them
(3)lifting up poisonous snakes
(4) taking the cup of poison without injury
(5) curing the sick by the touch of their hand and
(6) moving away mountains.
So, anyone who claims tobe a Christian must first prove these six
signs in him. You are also a Christian. Leave aside all the six signs
and cure a sick man with your touch; mountain, of course, you cannot
move.Here is just a stone; moveit away only ten or twenty yards, so
that your Christianity is proved by the Bible.
Michael: True, it is all in the Bible, but where is it written that
anyone who is unable to do such miracles is not a Christian? Besides,
all these signs are peculiar to Disciples and not to Christians in
general
Isabella : Both these statements are wrong. The Bible clearly says
thatany Christian who has an atom of faith in him will move away the
mountainby his bidding. It follows that anyone who has not even an
atom of faith in him will not be able to move the mountain. Thenit is
also wrong to say that these signs are for the Disciples only as it is
clearly said in the Bible that these miracles will be among the
believers. If these signs are intended for the Disciplesonly, then
belief is also for the Disciples only which means that no
trueChristian was born after the Disciples.
Peter: Unlucky girl, that iswhy I say that you cannotunderstand the
mysteriesand inner meanings of the Bible. Foolish girl, these miracles
relate to spiritual matters, that is, by Illness is meant spiritual
illness, poison means disbelief which means that Christians, even if
they are attacked by unbelievers, will not degrade from faith and so
on.
Isabella: Just think beforeyou reply. You call me foolish; the cap may
fit on you. Look, Jesus Christ says: "He that believeth on me the
works that I do shall he do also."[ John, 14 : 12.] If by miracles Is
meant spiritual matters, then it will follow that Christ neither
revived a dead, nor did he give sight to the blind, nor cured a sick,
but he just cured spiritually dead, exorcised the evil spirits, and
created in them the light of faith. But you people will never admit
this interpretation about Christ. Then why do you concoct this new
rule for others ? Christ said: "the works that I do," so whatever he
did and in whatever manner, believers should also do and in the same
manner, otherwise they will not be believers.
Peter: It is difficult to make this unbelieving girl understand. Her
remedy is not exhortation but the samepunishment which the Inquisition
decides (after whose decision the guiltyis tied to the stock). (To
Michael.) You turn her out of the house and tell holy father (the head
priest) that she is past remedy and some other device must be adopted.
Michael and Peter then rose and went to anotherroom and consulted
among themselves. Michael's daughter Mirano told Isabella to leave at
once otherwise there might be trouble for her there. But it was agreed
that Isabella and her friends must assembleat the famous garden of
Cordova in the evening and think about the future. Isabella went out
of Michael's house and took the way to her home. But although she was
going to her house her steps faltered and she pondered as to what was
she going to meet at her home.
Anyhow she reached her home and, on the insistence of her mother, also
ate something, but in the worried state of her mind she could not
decide about her future and, waiting for the evening, she retired to
her room. She looked at her library and other things and cast gloomy
eyes at every corner of the house fearing that she might have to leave
it. Who will use her things and read her books, she thought. So
thinking she abruptly alerted and said: Let anyone live in this house
and use my things and read my books. I was in search of truth, which I
have got. My Allah has guided me. Thousands of thanks to Him Who has
granted me the wealth of truth and nothing could be greater than it.
Thousands of such houses may be sacrificed for the boon of Islam . So
saying she fell down to prostrate and thank the Almighty Allah.
Isabella – A girl of Islamic Spain

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And Allah Knows the Best!

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Published by :->
M NajimudeeN Bsc- INDIA

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Praying with tayammumis better than praying with a previous wudoo’ done using water when one is desperate to relieve oneself

I entered the mosque one day and there was water in my house to do
wudoo' for prayer, but I still had my wudoo'. However the need to
relieve myself was pressing and I could not find any water, and I was
afraid that I would miss the prayer in congregation, so I joined the
prayer.
Praise be to Allaah.
Firstly:
It is makrooh for the worshipper to start praying when he is
suppressing the need to defecate or urinate, because the Prophet
(blessings and peace of Allah be upon him) forbade doing that, because
of what it results in of failing to attain complete focus and
contemplation in prayer.
See the answer to question no. 8603
Secondly:
If the worshipper is suppressing the need to urinate or defecate and
he cannot find any water with which to do wudoo', it is better for him
to relieve himself then do tayammum and pray.
His praying with tayammum whilst having proper presence of mind and
focus is better than praying afterdoing wudoo' with water but without
proper focus, because the heart and essence of the prayer is proper
focus (khushoo'), so it is essential to maintain it.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked:
Which is better: praying with wudoo' whilst suppressing the need to
relieve oneself or to relieve oneself then do tayammum due to lack of
water?
He replied:
Praying with tayammumwithout suppressing the need to relieve oneself
isbetter than praying withwudoo' whilst suppressing the need to
relieve oneself, because praying when suppressing the need to relieve
oneself is makrooh and is not allowed, and there are two opinions
concerning its validity. But praying with tayammum is valid and there
is nothing makrooh in it, accordingto scholarly consensus.
End quote from Majmoo'al-Fataawa, 21/473
Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said: If
someonewere to ask: A man has wudoo' but is suppressing the need to
urinate or pass wind, but if he does so he doesnot have any water
withwhich to do wudoo'. Should we tell him to relieve himself and do
tayammum for prayer, or should we tell him to pray whilst suppressing
the need to urinate or pass wind?
The answer was:
You should tell him to relieve himself and do tayammum; he should not
pray whilst suppressing the need to urinate or pass wind. That is
because praying with tayammum is not makrooh, according to scholarly
consensus, but praying whilst suppressing the need to urinate or pass
wind is not allowed and is makrooh. And some of the scholars regarded
it as haraam and said: Prayer whilst suppressing the need to urinate
or pass wind is not valid, because the Messenger (blessings and peace
of Allah be upon him) said: "There isno prayer in the presence of food
or when suppressing the need to urinate or defecate." End quote from
ash-Sharh al-Mumti', 3/236
So the prayer that you offered is valid, in sha Allah, and you do not
have to repeat it.
And Allah knows best.

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

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.
For more information please see the answers to questions no. 130981 and 134965
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.