Supplication, Dought &clear, - * Is it mustahabb to offer du‘aa’ when rain is falling? What should be said when rain falls and when hearing thunder?

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1. What is the du‘aa’ to be said when rain falls, and when seeing thunder and lightning?
2. What is the hadith that indicates that du‘aa’ at the time of rainfall will be answered?
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Praise be to Allah
Firstly:
It was narrated from ‘Aa’ishah (may Allah be pleased with her) that when the Messenger of Allah (blessings and peace of Allah be upon him) saw rain, he would say: “Allahumma sayyiban naafi‘an{O Allah, (make it) a beneficial downpour).” Narrated by al-Bukhaari (1032)
According to a version narrated by Abu Dawood (5099), he used to say: “Allahumma sayyiban hanee’an(O Allah, (make it) a wholesome downpour).” Classed as saheeh by al-Albaani.
The word sayyib (translated here as downpour) refers to rain that flows. Allah, may He be exalted, says (interpretation of the meaning):“Or like a heavy downpour [sayyib] from the sky” [al-Baqarah 2:19].
See:Ma‘aalim as-Sunanby al-Khattaabi (4/146)
It is mustahabb to expose oneself to the rain and let some of it flow over one’s body, because of the proven report from Anas (may Allah be pleased with him) who said: When we were with the Messenger of Allah (blessings and peace of Allah be upon him) it rained. The Messenger of Allah (blessings and peace of Allah be upon him) lifted part of his garment so that the rain could fall on him. We said: O Messenger of Allah, why did you do that? He said: “Because it has just come from its Lord, may He be glorified and exalted.” Narrated by Muslim (898).
When the rain grew severe, the Prophet (blessings and peace of Allah be upon him) said: “Allahumma hawaalayna wa la ‘alayna; Allahumma ‘ala al-aakaami wa’z-ziraabi, wa butoon al-awdiyah wa manaabit ash-shajar(O Allah, (let the rain fall) around us and not upon us, O Allah, (let it fall) the small mountains and hillocks, the valley bottoms and places where trees grow).” Narrated by al-Bukhaari (1014).
With regard to du‘aa’ when hearing thunder, it is proven from ‘Abdullah ibn az-Zubayr (may Allah be pleased with him) that when he heard thunder he would stop speaking and would say:Subhaan alladhi yusabbih ar-ra‘du bi hamdihi wa’l-malaa’ikatu min kheefatihi(Glory be to the One whom the thunder glorifies and praises, and so do the angels because of His Awe) [cf. ar-Ra‘d 13:13]. Then he would say: This is a stern warning to the people of earth. Narrated by al-Bukhaari inal-Adab al-Mufrad(723); Maalik inal-Muwatta’(3641). Its isnaad was classed as saheeh by an-Nawawi inal-Adhkaar(235) and by al-Albaani inSaheeh al-Adab al-Mufrad(556).
We do not know of any marfoo‘ report from the Prophet (blessings and peace of Allah be upon him) concerning that.
Similarly, there is no proven dhikr or du‘aa’ from the Prophet (blessings and peace of Allah be upon him) for seeing lightning, as far as we know. And Allah knows best.
Secondly:
The time when rain comes down is a time of divine bounty and mercy from Allah to His slaves, when the means of goodness are abundant, and it is a time when it is thought that du‘aa’s will be answered.
It says in the marfoo‘ hadith of Sahl ibn Sa‘d that the Prophet (blessings and peace of Allah be upon him) said: “Two (du‘aa’s) are not rejected: du‘aa’ at the time of the call to prayer and du‘aa’ at the time of rain.”
Narrated by al-Haakim inal-Mustadrak(2534); at-Tabaraani inal-Mu‘jam al-Kabeer(5756); classed as saheeh by al-Albaani inSaheeh al-Jaami‘(3078).
And Allah knows best.






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Supplication, Dought &clear, - * Ruling on saying “Labbayk ya Rasool-Allah (Here I am at your service, O Messenger of Allah)”

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What is the ruling on saying “Labbayk ya Muhammad (Here I am at your service O Muhammad)” or “Labbayk ya Rasool-Allah (Here I am at your service, O Messenger of Allah)”?
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Praise be to Allah
With regard to someone saying “Labbayk ya Rasool-Allah” during the lifetime of the Messenger of Allah (blessings and peace of Allah be upon him), there is no confusion about this being permissible. It is something that was well known among the Companions of the Messenger of Allah (blessings and peace of Allah be upon him) on many occasions.
Al-Bukhaari (128) and Muslim (32) narrated from Anas ibn Maalik that the Prophet (blessings and peace of Allah be upon him) was riding a mount with Mu‘aadh seated behind him, and he said: “O Mu‘aadh ibn Jabal.” Mu‘aadh said: “Labbayk ya Rasool-Allah wa sa‘dayk (Here I am at your service, O Messenger of Allah).” He said: “O Mu‘aadh.” Mu‘aadh said: “Labbayk ya Rasool-Allah wa sa‘dayk” – three times – he (the Prophet (blessings and peace of Allah be upon him) said: “There is no one who bears witness that there is no god but Allah, and that Muhammad is His slave and Messenger, but Allah will forbid him to the Fire.”
Ibn al-Anbaari said: What is meant by saying Labbayk is: I am persisting in obeying you. They used to use the related verblabbato refer to staying in a place, and what is meant by sa‘dayk is following. Another scholar said: What is meant by Labbayk is responding time after time, and what is meant by sa‘dayk is following time after time. Al-Muhallab said: Responding by saying yes and any other word that gives the meaning of yes is sufficient, but responding to the call of a master by honouring him and saying labbayka wa sa‘dayk is better.
End quote fromSharh Saheeh al-Bukhaari(9/50).
Please see also the answer to question no. 21617
Once it is known that calling in this manner or speaking in this manner is only appropriate in the case of one who is still alive, then such a call can only be made to one who is alive and is able to hear the one who is calling him, and such words can only be addressed to one who is alive and can hear the words that are said to him. Nothing can be requested except of one who is alive and can hear, and is able to respond to the request that is made of him.
However, what appears to be the case with regard to those who say these words and make them a slogan, and call others to it, is that they want to exaggerate in showing extreme obedience to the Messenger of Allah (blessings and peace of Allah be upon him) and adherence to his path, and to annoy those who oppose him and hate him. These are good aims that are in accordance with Islamic teachings, but this wording may give the impression – to one who does not understand the real meaning intended – that the Messenger of Allah (blessings and peace of Allah be upon him) is like any other human who is alive, and that he can hear those who call upon him or talk to him; the one who does that may move on from that to calling upon him and seeking his help, because of the wrong impression that these words may give. Therefore it would have been more appropriate to avoid such a slogan and to replace it with other words concerning which there is no ambiguity, especially since the true way of showing obedience to the Messenger of Allah (blessings and peace of Allah be upon him) and showing support for him, which he loved and which truly annoyed his enemies and haters, can only be by constantly obeying him and adhering to his teachings, not merely uttering claims and words.
Shaykh Saalih al-Fawzaan (may Allah preserve him) was asked:
There are some stickers in shops on which it is written “Labbayk ya Rasool-Allah”. Is this phrase permissible? Is it shirk? What should we do about it?
He replied:
The word “Labbayk” is for Allah – “Labbayk Allahumma labbayk (Here I am at Your service, O Allah; here I am).” With regard to the phrase “Labbayk ya Rasool-Allah”, if the Messenger of Allah (blessings and peace of Allah be upon him) were to call you (when he was still alive) and say, “O So and so,” you would say, “Labbayk ya Rasool-Allah”, as the Sahaabah (may Allah be pleased with them) used to say when he called them. They would say: “Labbayk ya Rasool-Allah.” But after his death, no one should say, “Labbayk ya Rasool-Allah.” Rather you should say: “Labbayk Allahumma labbayk.” End quote
http://www.sa hab.net /forums /index.php?sh owtopic=1038 27&st=60
And Allah knows best.








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Shirk and its different forms, Dought & clear, - * Ruling on seeking auspicious omens from the Mushaf

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Instead of offering salaat al-istikhaarah, some people open the Holy Qur’an randomly, then they look for anything in the page that they have chosen of the Mushaf to give them a hint to help them make their decision. For example, there is a married daughter who came to live with her parents, because her husband is not giving her her rights, and she wants to get divorced. Her mother opened the Mushaf (at random) and there was the story of Moosa (peace be upon him) and his mother, (where Allah said to her): “but when you fear for him, then cast him into the river” [al-Qasas 28:7]. From this story, she understood that her daughter should go back to her husband. Can you explain this matter to me?
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Praise be to Allah.
Salaat al-istikhaarah is a confirmed Sunnah that is proven in reports from the Prophet (blessings and peace of Allah be upon him), and it cannot be replaced by what you have mentioned about seeking auspicious omens in the Qur’an. Rather this seeking omens in the Mushaf is haraam according to a number of scholars, because it comes under the same heading as divination with arrows.
Al-Qarraafi (may Allah have mercy on him) said: With regard to the haraam pursuit of auspicious omens, at-Tartooshi said in his commentary that looking for auspicious omens in the Mushaf, geomancy, drawing lots, throwing grains of barley (and interpreting the patterns in which they fall), and all such things are haraam, because they come under the same heading as divination with arrows. During the Jaahiliyyah, they had arrows or pieces of wood, on one of which was written “Do it”; on other arrows were written the words “Do not do it” and “Not clear (or try again)”. A person would draw one of them, and if he found the words “Do it” he would go ahead with what he was thinking of doing; if he found the words “Do not do it”, he would turn away from what he wanted to do and think that it was bad; if he found the word “Not clear (or try again),” he would try again. Thus he was seeking his share of the unseen by means of these arrows, so that if it was good he would pursue it and if it was bad he would forget about it. The same applies to one who looks for auspicious omens in the Mushaf or elsewhere; the one who does that thinks that if he sees something good he will pursue it or if he sees something bad he will try to avoid it. This is exactly what is meant by divination with arrows which the Qur’an states is haraam. End quote fromal-Furooq, 4/240
Al-Nafraawi said: The Prophet (blessings and peace of Allah be upon him) liked good omens, which refers to anything that makes one feel at ease, such as a good word. Inas-Saheehit says: “There is no tiyarah (superstitious belief in bad omens), and the best of it is a good omen.” It was said: O Messenger of Allah, what is a good omen? He said: “A good word that one of you hears.” According to another report, he said: “But I like good omens.” An example of that is if a person sets out on a journey or to go and visit a sick person and he hears the wordsYaa saalim(O safe one),yaa ghaanim(O winner) oryaa ‘aafiyah(O healthy one). This applies if he was not seeking such an omen (and heard that by coincidence); but if he was seeking an omen so that he could act upon whatever he heard, whether it was good or bad, then it is not permissible, because it is like the haraam divination with arrows that they used to do during the Jaahiliyyah. A similar practice, which is also not permissible, is looking for omens in the Mushaf, because this also comes under the same heading as divination with arrows, because he may find something in the Qur’an that appears to point to something he does not like, and that may lead him to regard the Qur’an as “unlucky”. If a person wants to do something then hears something that upsets him, he should not change his plans; rather he should say: “O Allah, no one brings good except You and no one brings evil or wards off evil except You.”
End quote fromal-Fawaakih ad-Dawaani, 2/342
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) was asked about looking for good omens in the Mushaf. He replied: With regard to looking for good omens in the Mushaf, there is no report of that from the early generations, and the later generations disputed concerning it. Al-Qaadi Abu Ya‘la mentioned a dispute concerning it. He narrated from Ibn Battah that he did it and said that someone else disliked it. But this is not the kind of good omen that the Messenger of Allah (blessings and peace of Allah be upon him) liked; he liked good omens and disliked superstitious belief in bad omens. The kind of good omen that he liked is when a person does something or decides to do something, putting his trust in Allah, then he hears a good word that makes him happy, such as if he hears the wordsYaa najeeh(O successful one),Yaa muflih(O prosperous one),Ya sa‘eed(O happy one),Yaa mansoor(O victorious one) and so on. For example, during his hijrah (migration to Madinah) he met a man en route and said to him: “What is your name?” He said: Yazeed (meaning increase). He said: “O Abu Bakr,yazeed amruna(our matter will increase in good).” As for superstitious belief in bad omens, if a person has done something, putting his trust in Allah, or he has decided to do something, then he hears a word that he dislikes, such as “it will not reach its goal” or “he will not prosper” and so on, and he takes it as a bad omen and gives up his plans, this is forbidden. It is narrated inas-Saheehthat Mu‘aawiyah ibn al-Hakam as-Sulami said: I said: O Messenger of Allah, among us are some people who superstitiously believe in bad omens. He said: “That is something that one of you feels in his heart; do not let it prevent you from going ahead.” Thus the Prophet (blessings and peace of Allah be upon him) forbade letting superstition prevent one from doing what one intended to do. In both cases, even though he liked good omens and disliked superstitious belief in bad omens, he would still pray istikhaarah (seeking Allah’s help in making a decision), put his trust in Allah and go ahead on the basis of what is prescribed of taking appropriate measures. In the case of a good omen, he did not make it a reason or motive for going ahead, and he did not let a bad omen prevent him from going ahead. Rather it was the people of the Jaahiliyyah who based their decision whether to go ahead or not on that, for which they would use arrows for divination. Allah forbade using arrows for divination in two verses of the Qur’an; when they (the people of the Jaahiliyyah) wanted to make a decision, they would bring sticks like arrows or pebbles or something else on which they had made marks to indicate “good”, “bad” or “unclear (or try again).” If they picked up the one that said “good,” they would go ahead with their plans; if they picked up the one that said “bad”, they would refrain; and if they picked up the one that said “unclear”, they would try again. And there are other actions that could come under the same heading, such as throwing pebbles or barley grains (and “reading” the patterns in which they fall), or using boards, pieces of wood or pieces of paper on which were written Arabic letters, verses of poetry and the like, by means of which a person would decide whether to go ahead with his plans or not. All of these are forbidden because they come under the same heading as seeking divination with arrows. Rather it is Sunnah to pray istikhaarah, seeking guidance from the Creator, and to consult other people and find out on the basis of shar‘i evidence what Allah likes and is pleased with and what He dislikes and forbids. These superstitious practices are sometimes intended to find out whether what a person wants to do is good or bad, and sometimes they are intended to find out about its usefulness, in the past or in the future. In either case it is not allowed or prescribed. And Allah, may He be glorified and exalted, knows best.
End quote fromMajmoo‘ al-Fataawa, 23/66
Thus it is clear that seeking good omens from the Mushaf by opening it and looking at the page, then basing one’s decision on that, is haraam and is the same as seeking divination with arrows. This is in contrast to good omens that come immediately after one has taken a decision, when hearing a good word by coincidence, when not looking for that.
What is mentioned in the question about the wife who is not being given her rights by her husband indicates that the method mentioned is not correct, because one may say: Rather the verse mentioned indicates that she should separate from him and stay away, even if she fears the consequences thereof, as the mother of Moosa threw her son into the river, but the consequences were good for her.
In such cases it is essential to examine the problem and its causes and ways of dealing with it in the appropriate shar‘i manner, such as offering sincere advice, and looking for arbitrators from the husband’s family and the wife’s family, and so on.
And Allah knows best.






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