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Wednesday, September 28, 2016

Supplication, Dought & clear, - * There is no specific du‘aa’ for each day and night of Ramadan














I heard that Allah, may He be exalted, divided Ramadan into three parts: the first ten days of it are mercy, the second ten days are forgiveness and the third ten days are ransom from the fire. It is said that there are specific du‘aa’s for each part, so in the first part we say: Allaahumm arhamni yaa arhaam ar-raahimeen (O Allah, have mercy on me, O most merciful of those who show mercy); in the second part we say Allaahumm ighfir li yaa Rabb al-‘Aalameen (O Allah forgive me, O Lord of the Worlds); and in the third part we say Allahumm a‘tiqni min an-naar wa adkhilni al-Jannah (O Allah, ransom me from the Fire and admit me to Paradise). Is this correct and is there any evidence for it? What are the du‘aa’s that should be recited a great deal in Ramadan? To the best of my knowledge, Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni (O Allaah, You are forgiving and You love forgiveness, so forgive me) is one of the du‘aa’s that should be repeated often in the last ten days, when seeking Laylat al-Qadr. What about the other days of Ramadan? Are there any specific du‘aa’s for them?
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Praise be to Allah.
Firstly:
Ibn Khuzaymah narrated in hisSaheeh(1887) that Salmaan (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) addressed us on the last day of Sha‘baan and said: “O people, a great month has come upon you, a blessed month… It is a month the beginning of which is mercy, its middle is forgiveness and its end is ransom from the Fire.”
In the answer to question no. 21364, we explained that this hadith is da‘eef (weak).
The entire month of Ramadan is mercy from Allah; the entire month is also forgiveness and ransom from the Fire. None of these blessings is restricted to any one part of the month to the exclusion of any other part, and this is a reflection of the vastness of Allah’s mercy.
Muslim (1079) narrated that Abu Hurayrah (may Allah be pleased with him) said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When Ramadan comes, the gates of Paradise are opened and the gates of Hell are closed, and the devils are fettered.”
At-Tirmidhi (682) narrated that Abu Hurayrah said: The Messenger of Allah (blessings and peace of Allah be upon him) said: “When the first night of Ramadan comes, the devils and mischievous jinn are chained up, and the gates of Hell are closed, and none of its gates are opened. The gates of Paradise are opened and none of its gates are closed. And a caller cries out: ‘O seeker of good, proceed; O seeker of evil, desist.’ And Allah has people whom He frees (from the Fire), and that happens every day.”
Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
Based on that, singling out the first third of Ramadan to pray for mercy, the second third to pray for forgiveness and the last third to pray for ransom from Hell is an innovation for which there is no basis in Islamic teachings. There is also no justification for singling out these times for these supplications, because all the days of Ramadan are equal in that regard. Rather the Muslim may pray for whatever he wants of goodness in this world and the hereafter throughout Ramadan; that includes asking Allah for mercy, forgiveness, ransom from the Fire and admission to Paradise.
Secondly:
The Muslim should offer a great deal of du‘aa’, asking for goodness and mercy, especially in this month, making the most of this time of goodness and blessing (barakah), seeking the mercy and forgiveness of their Lord, may He be exalted. Allah, may He be exalted, says (interpretation of the meaning):
“And when My slaves ask you (O Muhammad blessings and peace of Allah be upon him) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright”
[al-Baqarah 2:186].
Ibn Katheer (may Allah have mercy on him) said:
The fact that Allah, may He be exalted, mentions this verse, which encourages one to offer du‘aa’, in the midst of the verses that speak of the rulings on fasting, indicates that one should strive hard in offering du‘aa’ at the end of the fast and, indeed, every time one breaks the fast.
End quote fromTafseer Ibn Katheer(1/509)
It is good for the one who offers du‘aa’ to follow proper etiquette and to recite many of the du‘aa’s that have been narrated from the Prophet (blessings and peace of Allah be upon him), and not to overstep the mark in offering du‘aa’. He should observe the etiquette of du‘aa’ and recite often the du‘aa’s that it is recommended to recite a great deal in Ramadan and also at times other than Ramadan. These include the following:
· “Rabbana aatina fi’l-dunya hasanah wa fi’l-aakhirah hasanah wa qina ‘adhaab al-naar(Our Lord, give us that which is good in this world and that which is good in the Hereafter, and protect us from the torment of the Fire),” [al-Baqarah 2:201]
· “Rabbana hab lana min azwaajina wa dhurriyyaatina qurrata a‘yunin waj‘alna lil-muttaqeena imaama(Our Lord! Bestow on us from our wives and our offspring who will be the comfort of our eyes, and make us leaders for the Muttaqoon (the pious))” [al-Furqaan 25:74].
· “Rabb ij‘alni muqeema as-salaati wa min dhurriyyati Rabbana wa taqabbal du‘aa’. Rabbana ighfir li wa li waalidayya wa lil-mu’mineena yawma yaqoom ul-hisaab(O my Lord! Make me one who performs As-Salat (Iqamat-as-Salat), and (also) from my offspring, our Lord! And accept my invocation. Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established)” [Ibraaheem 14:40-41].
· Allaahumma innaka ‘afuwwun tuhibb al-‘afwa fa’affu ‘anni(O Allaah, You are forgiving and You love forgiveness, so forgive me).
· Allaahumma inni as’aluka min al-khayri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam, wa a‘oodhu bika min ash-sharri kullihi ‘aajilihi wa aajilihi, ma ‘alimtu minhu wa ma lam a‘lam. Allahumma inni as’aluka min khayri ma sa’alaka ‘abduka wa nabiyyuka, wa a‘oodhu bika min sharri ma ‘aadha minhu ‘abduka wa nabiyyuka. Allahumma inni as’aluka al-jannata wa ma qarraba ilayha min qawlin aw ‘amal, wa a‘oodhu bika min an-naari wa ma qarraba ilayha min qawlin aw ‘amal, wa as’aluka an taj‘ala kulla qada’in qadaytahu li khayran(O Allah, verily I ask you for all that is good in this world and the hereafter, what I know of it and what I do not know, and I seek refuge with You from all that is evil in this world and the hereafter, what I know of it and what I do not know. O Allah, verily I ask You for the good of that which Your slave and Prophet asked of You, and I seek refuge with You from the evil of that from which Your slave and Prophet sought refuge with You. O Allah, verily I ask you for Paradise and that which will bring me nearer to it of words and deeds, and I seek refuge with You from Hell and that which would bring me nearer to it of words and deeds. I ask You to make everything You decree for me good).
· Allahumma inni as’aluka al-‘aafiyata fi’d-dunya wa’l-aakhirah. Allahumma inni as’aluka al-‘afwa wa’l-‘aafiyata fi deeni wa dunyaaya wa ahli wa maali. Allahumma astur ‘awraati wa aamin raw‘aati. Allahumma ihfazni min bayna yadayya wa min khalfi wa ‘an yameeni wa ‘an shimaali, wa min fawqi, wa a‘oodhu bi ‘azamatika an ughtaala min tahti(O Allah, I ask You for pardon and well-being in my religious and worldly affairs, my family and my wealth. O Allah, conceal my faults and protect me from that which causes me to worry. O Allah, protect me from before me and from behind me, from my right and from my left, and from above me, and I seek refuge in Your greatness lest I be destroyed from beneath me).
Similarly, it is recommended to recite general du‘aa’s from the Qur’an and Sunnah, any du‘aa’ is good in which the individual strives hard, beseeching his Lord. None of that is limited to Ramadan only.
It is also mustahabb to say after breaking the fast: “Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allah(Thirst is gone, the veins are moistened and the reward is certain if Allah wills).”
Please see also the answer to question no. 14103and 26879.
One should strive hard in du‘aa’ in the last third of the night in particular, every night.
Please see the answer to question no. 140434
During the last ten days, one should recite a great deal the words: “Allaahumma innaka ‘afuwwan tuhibb ul-‘afwa fa’fu ‘anni(O Allaah, You are forgiving and love forgiveness, so forgive me).” And Allah knows best.





















PUBLISHERM.NajimudeeN. MD,IRI

Supplication, Dought & clear, - * Ruling on gathering to offer du‘aa’ on the day of ‘Arafah













What is the ruling on gathering to offer du‘aa’ on the day of ‘Arafah, whether that is in ‘Arafaat or elsewhere? What is meant is that one of the pilgrims recites the du‘aa’ called the “du‘aa’ for the day of ‘Arafah” that is narrated in some books of du‘aa’, or other du‘aa’s, and the other pilgrims repeat what he says, without saying Ameen. Is this du‘aa’ an innovation (bid‘ah) or not? We hope that you can clarify the matter, quoting the relevant evidence.
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Praise be to Allah
What is best for the pilgrim on this momentous day is to strive hard in du‘aa’ and beseeching Allah, may He be glorified and exalted, raising his hands, because the Messenger (blessings and peace of Allah be upon him) strove hard in du‘aa’ and supplication on this day until the sun set. He did that after praying Zuhr and ‘Asr together in the valley of ‘Arnah, then going to the place of standing, and he remained there beside the rocks and the mountain of supplication which is called Jabal Ilaal. He strove hard in du‘aa’ and dhikr, raising his hands, facing the direction of the qiblah, atop his camel. Allah, may He be glorified, has prescribed for His slaves that they should offer du‘aa’, with humility and in private, humbling themselves before Allah, may He be glorified and exalted, with hope and fear. This is one of the best places and times for du‘aa’, because Allah, may He be exalted, says (interpretation of the meaning):“Invoke your Lord with humility and in secret” [al-A ‘raaf 7:55]and“And remember your Lord within yourself” [al-A ‘raaf 7:205]. And inas-Saheehaynit is narrated that Abu Moosa al-Ash‘ari (may Allah be pleased with him) said: The people raised their voices in supplication and the Messenger of Allah (blessings and peace of Allah be upon him) said: “O people, take it easy, for you are not calling upon One Who is deaf or absent; rather you are calling upon One Who is All-Hearing, All-Seeing. The One upon Whom you are calling is closer to one of you than the neck of his mount.” And Allah, may He be glorified and exalted, praised Zakariyya (peace be upon him) for that, as He, may He be glorified and exalted, said (interpretation of the meaning):“(This is) a mention of the mercy of your Lord to His slave Zakariya (Zachariah), When he called out his Lord (Allah) a call in secret, ” [Maryam 19:2-3]. And Allah, may He be glorified and exalted, says (interpretation of the meaning):“And your Lord said: ‘Invoke Me, (i.e. believe in My Oneness (Islamic Monotheism)) (and ask Me for anything) I will respond to your (invocation)’” [Ghaafir 40:60]. And there are many verses and hadiths that urge us to remember Allah (dhikr) and call upon Him (du‘aa’). On this occasion in particular, it is prescribed to remember Him a great deal and call upon Him, devoting that worship solely to Him with presence of mind and hope and fear. It is prescribed to raise the voice with that dhikr and du‘aa’, and with the Talbiyah, as the Prophet (blessings and peace of Allah be upon him) and his Companions (may Allah be pleased with them) did. It was narrated from him (blessings and peace of Allah be upon him) that he said concerning that day: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allah wahdahu la shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer(There is no god but Allah alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things).”
But with regard to communal du‘aa’, I do not know of any basis for that, and to be on the safe side it is better not to do it, because it has not been narrated from the Prophet (blessings and peace of Allah be upon him) or from his Companions (may Allah be pleased with them), as far as I know. But if a person says du‘aa’ among a group of others and they say Ameen to his du‘aa’, there is nothing wrong with that, as in the case of du‘aa’ al-qunoot, or du‘aa’ upon completion of the Qur’an (khatm al-Qur’an), du‘aa’ for rain and so on.
But as for gathering on the Day of ‘Arafah, in ‘Arafah or elsewhere, there is no basis for that in any report from the Prophet (blessings and peace of Allah be upon him). The Prophet (blessings and peace of Allah be upon him) said: “Whoever does a deed that is not part of this matter of ours, it will be rejected.” Narrated by Muslim in hisSaheeh. And Allah is the source of strength.






















PUBLISHERM.NajimudeeN. MD,IRI

Monday, September 26, 2016

Between man and wife, Dought & clear, - * A trick to have intercourse during the day in Ramadaan by breaking the fast before hand












I had been to my home country on a week leave. One day before flying off i had called my wife and had advised my wife not to fast on the day of my coming. This was because I am an impatient type of nature and wanted to have intercourse with the wife at the moment i reached home. she obeyed my words and we had sex during the day. Both were not fasting. Have we commited a sin?.
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Praise be to Allaah.
If what happened to you took place in a month other than Ramadaan, there is no sin on you, because naafil fasts do not have to be completed; even if a Muslim has started such a fast, he may stop the fast, according to the sound scholarly view.
But if it happened in the month of Ramadaan, it is a major sin. How can anyone take lightly the matter of stopping the fast without a valid excuse or shar’i reason, and even use trickery to transgress the sacred limits of Allaah in this manner?
Based on that, if that happened in the month of Ramadaan, it is subject to further discussion:
1 – If you arrived before the adhaan of Fajr, then you should have fasted that day, so long as your journey ended when you returned to your home. If you deliberately did not fast, and your wife broke the fast with you, so that you could have intercourse with her, then you are both sinners and you both have to make up the fast and you both have to offer the severe expiation that is required for intercourse.
2 – If you arrived during the day, the correct view is that if the traveller arrives not fasting, he does not have to refrain from eating and drinking for the rest of the day, because he cannot be required both to refrain and to make up the day. This view was narrated from Imam Ahmad, and it is the view of the Shaafa’is. [SeeSharh al-Mushayqih ‘ala Zaad al-Ma’aad, 4/282-285.] But you sinned by telling her to break the fast, and she also sinned if she obeyed you. If she did not fast so that you could have intercourse with her, then she has to make up that day, and she alone has to offer the severe expiation because of the intercourse that took place. This has already been discussed in questions no. 38023, 22938and 1672.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked about a man who wanted to have intercourse with his wife during the day in Ramadaan, and he broke his fast with food before having intercourse, then he had intercourse. Does he have to offer expiation or not? What about the one who breaks the fast with no excuse?
He replied: Praise be to Allaah. There are two well-known scholarly views concerning this matter. The first is that it is obligatory. This is the view of the majority, such as Maalik, Ahmad, Abu Haneefah and others. The second view is that it is not obligatory. This is the view of al-Shaafa’i… Then they disputed as to whether it is essential that he have broken a valid fast (in order for the severe expiation to be required). Al-Shaafa’i and others said that that is essential, for example if he eats and then has intercourse, or he starts the day intending not to fast and then has intercourse, or he has intercourse, then offers expiation, then has intercourse again. He does not have to offer expiation, according to al-Shaafa’i, because he did not have intercourse during a valid fast. But Ahmad and others say that he does have to offer expiation in these and similar cases, because he should have refrained from eating etc during Ramadaan, so this is an invalid fast. This is like invalid ihraam. If a pilgrim who has entered ihraam for Hajj spoils his ihraam, he has to continue refraining from the things that are forbidden during ihraam, like those whose ihraam is still valid. Similarly, if a person is obliged to fast during Ramadaan, he has to refrain even if his fast is spoiled by eating or having intercourse, or by not having the intention to fast. He should still refrain from doing the things that are forbidden when fasting. But if he does not refrain, he is still subject to the same requirement of expiation as if his fast was still valid. And in either case he has to make up the fast as well.
And Allaah knows best.






















*AS'SALAMU ALAIKUM (WR, WB)*
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Monday - Sep - 26 - 2016
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Dhul Hajj - - 23 - -1437
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PUBLISHERM.NajimudeeN. MD,IRI