Category Archives: Fiqh

March 2, 2015   Advice, Awliya (Saints), Culture, Ethics, Fiqh, Fiqh, Fiqh, Hadith, Hanafi, Islam, Sahaba RA, Virtues and Ethics

Kissing the Thumbs, etc. During The Adhan?

Ma sha’ Allah, Rabbi zidni ‘ilman!

In fiqh, the discussion of taqbil al-unbulatayn wa mash al-‘aynayn is usually found at the end of Bab Adhan. Certain gestures performed during the adhan, and specifically the amal of kissing the thumbs and wiping the eye, are something known to Shafi`is, and there can be no objection whatsoever by our jurists (and any jurists for that matter) to those wishing to perform this `amal: as far as we are concerned, it is classified under the category of the Fada’il al-A`mal [I`anat, 1:243; al-Jurdani, Fath al-`Allam, 2:140-1].

Among its legal bases [`ilal] is that it is a Sunna of the first Khalifa of the Messenger of Allah (may Allah’s blessings and peace be upon him!) [i.e., an Athar of the first Khalifa], and it is also based on a number of Hadiths, of which the most well known is the Hadith of Abu Bakr (may Allah be well pleased with him!):

lammA sami’a qawla l-mu’adhdhini ashhadu anna MuHammadan rasUluLlAhi qAla hAdhA wa qabbila bATina l-unmulatayni l-sabbAbatayni wa masaHa `aynayhi fa-qAla SallaLlAhu `alayhi wa sallama man fa`ala mithla khalIlI faqad Hallat `alayhi shafA`atI [Whenever he [Abu Bakr] heard the Mu’addhin say: “I bear witness that Muhammad is the Messenger of Allah”, he would repeat this [phrase as it is the Mandub of Adhan] and would kiss the tip of the index fingers [or thumbs] and wipe his eyes. The Prophet (may Allah’s peace and blessings be upon him!) said: whosoever does what my friend [i.e., Abu Bakr] did, my intercession will come down upon him] (Related by al-Daylami, with variants).

Almost all of the Muhaddith consider this and other Hadiths like it to be weak [Da`if] (at its lowest level, a Marfu` Hadith [something ascribed to the Prophet]; and it is because the Hadith is Da’if that the `amal is counted among the Fada’il, and not the confirmed Sunna!). Nevertheless, this is definitely not a fabricated Hadith [Mawdu`], and weak Hadiths are not and cannot be considered as false and lies. Furthermore, as Sayyid `Alawi al-Maliki (may Allah be pleased with him!) reported in his dedicated treatise on the rules concerning the use of weak Hadiths, the Manhal Latif, that scholars of the four law-schools [madhhab] concurred by Ijma` [Consensus]–and that this Ijma` was recorded from the time of the Mujtahid Imam, Ahmad Ibn Hanbal (may Allah be well pleased with him!) until now–that any Hadith which are Da`if (as long as it is not Mawdu`), can be acted upon for the Fada’il al-A`mal [`Alawi al-Maliki, Manhal, 251-253]. Literally, “Fada’il al-A`mal” means ‘extra works’; but technically it means the extra acts of devotion performed, or refrained from, beyond one’s call of duty in order to please the Lawmaker, that is, an `amal that can lead to it’s being classed either as recommended [i.e., Mandub/Sunna/Mustahabb] or disliked [Makruh] but never Wajib [obligatory] or Haram [prohibited]. In this mas’ala, of course, it is a recommended act (and not Makruh).

Know that he who blames others–in the name of bid`a–for carrying out an `amal, saying that it is based on a weak Hadith or that the `amal is not based on an authentic Hadith, shows a sign that he may not be a trained faqih (whether he is called a Mufti/Shaykh/Mawlana or not); and that he probably has knowledge only of the literal Arabic but not a deep understanding of what is beyond the text, which is what the jurist is expected to know. In the old days, when scholarship was taken for granted (because scholastic `alims were many and accessible then), even the public knew that a weak Hadith can form the basis of an `amal. Imam al-Nawawi (may Allah be pleased with him!), in his popular work the Adhkar, says:

“The specialists of Hadiths [i.e., Muhaddith] and the jurists [Fuqaha‘] and other (scholars) have said that one is permitted, and in fact is recommended, to use weak Hadith in matters of ‘extra acts of devotion’ [Fada’il] and in ‘arousing one’s desire to do good and inspiring one’s fear from doing evil’ [Targhib wa al-Tarhib]–as long as it is not a fabricated Hadith. As for the legal rulings pertaining to what is lawful and unlawful [al-Halal wa al-Haram], buying and selling, marriage and divorce, and others like it [because all of them involve either an injunctive legal ruling [Hukm Shar`i Taklifi] (such as Haram and Wajib) or a stipulatory legal ruling [Hukm Shar`i Wad`i] (such as Shart and Mani`)] are concerned, one can only use a rigorously authenticated Hadith [Sahih] or a well authenticated Hadith [Hasan], except if a precautionary ruling [Ihtiyat] is [involved] in some matter relating to one of them. So, if a weak Hadith is found to object against some types of sales or some form of marriages, then it is recommended to avoid it (i.e., the sale or the marriage) even when it is not obligatory to do so [and even when the sale or the marriage is legally valid].”
(al-Nawawi, Adhkar, 7-8)

I am not a Hanafi scholar (from whom you should really be asking your fiqhi/furu` questions), but classical Hanafi reference texts such as those of the Muhaqqiq of your school, Ibn `Abidin (and in spite the fact that he knew this `amal is based on weak Hadiths, he nevertheless) relates the opinion that this `amal is permissible and even Mustahabb, that is, the act when done will entail a reward. [Ibn `Abidin, Hashiya, 2:84-5]. In practice, apart from the Hanafis, some Shafi`i communities have inherited this `amal, and among the Malikis, those who are in the Sudan.

Qa’ida: To this end, we could sum up a point of law tersely in the following maxim: al-`amalu bi-r-riDA yanfI l-Hurmata [an act that is consented to, prevents prohibition].
What I mean by this qa’ida is that once something has been accepted by some of the mustahiqq, in this case, the scholars and the public alike, no one has any right [haqq] to object to it.

So do not be swayed by what you read if Muslims have been doing this in the past and are still doing this fadila `amal. If there are others who blame you for carrying on with this inherited `amal, then know that the person, apart from wasting his precious time, knows not how to leave alone what does not concern him [tark ma la ya`nih] where his time could be better spent in improving the lot of the Muslims today or benefiting others in this world. Not only does he not know how to mind his own business, but he has no right whatsoever to censure [Ihtisab] you in the first place (and by not tolerating and by criticizing you on this, he himself is transgressing a well known rule of Bab Amr bi-l-Ma`ruf wa Nahi ‘an al-Munkar [roughly speaking, the duty of a Muslim to intervene when another is acting wrongly]: that the duty has no application in matters over which the fuqaha‘ differed, thereby making himself liable for others to advise him). Furthermore, what is more embarrassing is that there is no legal basis [`illa] and cause [sabab] that warrants a Hisba for this case, or at least no jurist properly schooled will ever entertain the thought. For when others are blamed by a Muhtasib for carrying out this `amal, it is no different from the case of someone becoming upset at the sight of a pedestrian suddenly stopping to remove a wad of old chewing gum from his path (ponder over this!) or at the very minimum, complaining why a customer is buying only apples and not oranges.

According to Shafi’i jurists, this act is counted among the Fada’il, and there are undeniable benefits for those who wish to take from it and they are means to make one rich in the Next world; and in the same way that the one performing it cannot criticize others for neglecting it, nor can others criticize those who carry on doing it. It is a matter of personal choice (for one’s private-but-made-public bank account is no one else’s in the Next world) if one wants to take or overlook this Fadila in this world: take it or leave it, no more.

Allahumma aj`alna mina’l-`amilin wa-la taj`alna mina’l-mutakallikim!

[O’ Allah! Make us among those who do some work, not among those who can only talk]; Amin!

May this be of benefit.

wa sallallahu `ala Muhammadin wa `ala alihi wa sahbihi wa sallam
wa billahi t-tawfiq wa l-hidaya wa l-hamdulillah rabbi l-`alamin.

Your silent brother in Oxford,

M. Afifi al-Akiti
24 Muharram 1425
17 III 2004

Select Bibliography:

`Alawi al-Maliki. al-Manhal al-Latif fi Ahkam al-Hadith al-Da`f. In Majmu’ Fatawa wa-Rasa’il al-Imam al-Sayyid ‘Alawi al-Maliki al-Hasani. Edited by [his son and our scholar] Muhammad ibn ‘Alawi al-Maliki al-Makki al-Hasani. [Medina: Matabi` al-Rashid], 1413 H.

al-Bakri. Hashiyat I`anat al-Talibin. 4 vols. Bulaq, 1300 H.

al-Jurdani. Fath al-`Allam bi-Sharh Murshid al-Anam fi al-Fiqh `ala Madhhab al-Sadah al-Shafi`iyah. Edited by Muhammad al-Hajjar. 4 vols. Cairo: Dar al-Salam, 1990.

Ibn `Abidin. Radd al-Muhtar `ala Durr al-Mukhtar Hashiyat Ibn `Abidin. Edited by `Abd al-Majid Tu`mah Halabi. 12 vols. Beirut: Dar al-Ma`rifa, 2000.

al-Nawawi. al-Adhkar al-Muntakhab min Kalam Sayyid al-Abrar. Beirut: al-Maktaba al-`Umawiyya, 1955.

taken from : www.livingislam.org

 


© 2012 As-Sunnah Foundation of America

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December 22, 2013   Article, English, English, Fiqh, Fiqh, Fiqh, History, Islam, Islam FAQ, Personalities, Practice, Scholars

The Four Imams – fact sheet

IMAM ABU HANIFA (ra)

  1. Nu’man bin Thabit ibn Zauti,- well known in Islamic History as ‘Imam Abu Hanifa’ and ‘Imam Azam’ – was the son of a Persian merchant.He was born in Kufa, Iraq – in the Year 80 A.H.

     

  2. His father – Thabit – was privileged to meet Hazrat Ali (ra) who had at the time, made Kufa his capital. 
  3. Kufa was founded in 17 A.H. by Hazrat Umar ibn Khattab (ra) the 2nd Khalif.Kufa had become the 3rd most important centre of learning during Hazrat Umar’s (ra) Khilafat.

    A large number of Sahaba (ra) were sent to this new city to settle here by Umar (ra). These included Hazrat Abdulla ibn Ma’sood, Sa’d ibn Abi Waqqas, Ammar, Huzaifa & Abu Moosa etc. (ra).

    Records indicate the presence of 1050 Sahaba in Kufa of whom 24 were the participants of Badr.

     

  4. At the age of 20, Imam Abu Hanifa turned his attention towards the pursuit of advancing his Islamic knowledge. 
  5. Among his 1st and the most important tutors was Imam Hammad (Died 120 A.H.) whose educational lineage is linked with Hazrat Abdulla Ibn Mas’ood (ra). 
  6. Imam Abu Hanifa is also a Tabi’ee = One who saw and benefited from at least one Sahabi. 
  7. Imam Abu Hanifa benefited from nearly 4,000 Shaikhs.In those days, the Hajj season was the best means of spreading and deriving Islamic knowledge as Muslims from every corner of the Islamic world assembled in Makka.

    In his lifetime Imam Abu Hanifa is reputed to have performed fifty Hajj.

     

  8. Imam Abu Hanifa (ra) had joined his father’s business wherein he showed scrupulous honesty and fairness.Once his agent had sold a consignment of silk cloth on his behalf but forgot to mention a slight defect to the customers. When Abu Hanifa learnt of this, he was greatly distressed because he had no means of the refunding the customers; so he immediately ordered the entire proceeds of the sale ( 30,000 Dirhams ) to be given in charity.

     

  9. The Imam was also keenly interested in education.He established a school at Kufa, which later became a famous College of Theology. Here he delivered lectures on Islamic Law and related subjects.

     

  10. Fiqah or Islamic Law was systematically studied by his students under his expert guidance.A large number of his devoted and highly intelligent students worked under him for 30 years, and it is the labour of these students that gave us the Hanafi School of thought.

     

  11. Imam Abu Hanifa (ra) was the 1st of the Imams to advocate the use of “reason” in the consideration of religious questions based on the Qur’an and Sunnah. 
  12. He was also the 1st Imam to arrange all the subjects of Islamic Law systematically. 
  13. His most important work is the Kitab-ul-Aasaar which was compiled by his students – Imam Abu Yusuf and Imam Muhammad. 
  14. In {164 A.H.} 763 A.C. Al-Mansoor – the Banu Abbas Khalifa of the Muslim Empire at Baghdad whose capital was Baghdad – offered Imam Sahib the post of Chief Qazi of the state, but the Imam declined to accept the post and chose to remain independent. In his reply to Al-Mansoor, the Imam excused himself by saying that he did not regard himself fit for the post offered. Al-Mansoor, who had his own ideas and reasons for offering the post, lost his temper and accused the Imam of lying.”If I am lying,” the Imam said, “then my statement is doubly correct.

    “How can you appoint a liar to the exalted post of a Chief Qazi?”

    Incensed by this reply, Al-Mansoor charged the Imam with contempt, had him arrested and locked in prison.

     

  15. Even in prison, the Imam continued to teach those who were permitted to come to him. 
  16. It was here in prison that the Imam was administered a dose of poison in 150 A.H.Realizing that the end was near, the Imam prostrated in prayer and passed away in this condition in the month of Rajab, 150 A.H.

    The news of his death soon spread throughout Baghdad

     

  17. 17. The whole town came out to pay their last homage to the greatest Imam of Islamic Law.More than 50,000 people participated in the first Janaza Salaat.

    People continued to flock and before the Janaza could be finally taken for burial, the Salaatul Janaza was offered 6 times in all.

    For days, people came in large numbers to pay their respects at the grave side.

     

  18. Among the four Imams, Abu Hanifa has the largest number of followers even today in all parts of the world {M.A.R.K.}.

 

IMAM MAALIK IBN ANAS (ra)

  1. Abu Abdullah Malik ibn Anas ibn Malik ibn Abi Aamir (ra) was born in Madina in the year 93 A.H. (714 A.C)He came from a respectable family.
  2. His ancestral home was in Yemen, but his great grandfather – Aamir – settled in Madina after embracing Islam. 
  3. His grandfather – Maalik – was an important Taabi-ee and a famous reporter of Ahadith. 
  4. He was greatly attracted to the study of Islamic Law and devoted his entire interest to the subject after completing his primary education. 
  5. Madina was the most important seat of Islamic learning as the immediate descendants of the Sahaba-e-Kiraam were inhabitants of the City. 
  6. For the purpose of his study, he sought out over 300 “Tabi’een” = those who saw the Sahaba/Companions of the Holy Prophet (saw), and acquired from them the knowledge of the Holy Prophet’s (saw) Ahadith and Sunnah. 
  7. He spent his entire life in Madina where he studied Fiqah from 95 Shaikhs. It is these Shaikhs from whom he recorded the Ahadith in his Kitab-ul-Muatta.This Kitab contains 1725 Ahadith of Rasulullah (saw).

     

  8. He studied Qira’at & Hadith for nearly ten years under Hazrat Naafe’ the slave of Hazrat Abdullah ibn Umar (ra). Hazrat Naafe’ had served his master for nearly 30 years.Naafe’ was once sent by Umar ibn Abdul Aziz (ra) to impart knowledge in Egypt.

     

  9. Although he is the author of numerous books, his most important work is the Kitab-ul-Muatta, which deals with the subject of Islamic Law based on Ahadith and Sunnah. The Kitab-ul-Muatta is the earliest surviving book of its kind – written around 150 A.H. – and it is used in all Islamic institutions as one of the text books in the final year studies by graduating Ulama. 
  10. Imam Malik had the highest regard for the Holy Prophet (saw) as well as for his Ahadith. He never tolerated indiscipline whilst Hadith-e-Rasul was under discussion.He even rebuked Al-Mansoor for talking loudly when some Ahadith were being discussed.

     

  11. The Imam always made Wudu or Ghusal, wore fresh clean attire and applied perfume before conducting lessons on Ahadith. 
  12. He delivered lectures on Islamic Law, and issued fatwas (Islamic Rulings) for nearly 62 years. Approx. 1,300 people have reported Ahadith from him. 
  13. He had the honour of occupying the home of Hazrat Abdullah ibn Mas’ud (ra) and conducting lessons from the same spot where Rasulullah (saw) spent his time for I’tikaaf, in the Masjid-un-Nabi. 
  14. Imam Malik was famous for his piety and integrity, and courageously stood up prepared to suffer for his conviction.For example, in 135 A.H., When the governor of Madina demanded and forced people to take the oath of allegiance in favour of Khalifa Al-Mansoor, the Imam issued a Fatwa that such an oath was not binding because it was given under duress.

     

  15. Since this fatwa was not in the interest of the ruler, the governor arrested the Imam and had him publicly flogged for the “crime”.Al-Mansoor, learning of this outrage, apologized to the Imam and dismissed the errant governor.

     

  16. Imam Malik (ra), was offered 3,000 gold coins (dinars) by Mansoor, as travelling expenses to Baghdad and subsequent residence in the Capital, but the Imam politely refused the offer saying that he prefered to live in Madina near Rasulullah (saw). 
  17. Imam Malik never intended the formation of a school of thought bearing his name. It was his disciples & followers who later developed a Fiqah School based on Imam Malik’s rulings. 
  18. Malikis are found mostly in North & West Africa – Tunis, Algeria, Morrocco and Egypt. 
  19. This Great Leader of Islamic Law died in Madina on the 11th Rabi-ul-Akhir 179 A.H. at the age 86 years. He lies buried in the Jannatul Baqi in Madina. (M.A.R.K.)

 

IMAM MALIK IBN ANAS (ra) – ADDITIONAL FACTS

  1. Madina was the most important centre of knowledge as scholars flocked to the City to pay their respects to Rasulullah (saw). 
  2. The home of Imam Malik too was a centre of Ilm-e-Nabawi. 
  3. Among his first tutors was Imam-ush-Shua’raa Hazrat Naafe’ bin Abdur Rahman (died – 169 A.H.) from whom he mastered the Qur’an. 
  4. Later, whilst still a youngster he joined the Hadith classes of Naafe’. 
  5. Physical description: Tall, heavily built, fair but reddish, wide eyes, beautiful nose, very little hair on the forehead, heavy long beard which reached his chest. trimmed moustache above/edge of the lip.He considered the shaver of moustache as Makrooh and a Mussla (disfigurer).

     

  6. He wore expensive clothing and used much Ittar. 
  7. He wore a silver ring with a stone and engraved was ‘Hasbun’Allahu wa Ne’mal Wakeel’. 
  8. On his door was written ‘Maa Sha Allah’. This house originally belonged to Abdulla ibn Mas’ood (ra). 
  9. He started teaching at the age of 17. 
  10. It was only after seventy Ulama certified him as an authority, did he commence issuing Fatwa. 
  11. His seat in the Masjid-e-Nabawi was the same seat that was occupied by Hazrat Umar (ra). 
  12. He never answered the call of nature within the perimeter of the Haram, except during illness or some Uzar. 
  13. He never rode during his entire life on an animal in Madina.He used to say, “How can I ride an animal whose feet tramples the ground in which lies resting of the Master (saw).

     

  14. During his advancing years, he never went out of Madina – hoping to be buried therein. 
  15. During Hadith lessons if anyone raised his voice, he would reprimand him and quote the Qura’nic verse … adding that the command was applicable even now.

 

IMAM MAALIK IBN ANAS (ra) – POLITICAL ERA

  1. During the Khilafat of Mansoor Abbasi, oppression was on the increase.Muhammad Zun-Nafs az-Zakiyah in Madina and his brother Ibrahim in Basra were compelled to raise the flag of rebellion against the the injustice directed mostly towards the Sayeds.

    Imam Malik issued a fatwa in favour of these two and against the government.

     

  2. 2. This led to his arrest by the governor of Madina and subsequent flogging – seventy lashes.Later when Mansoor learnt of this, he expressed regret and sent an apology to the Imam and requested the Imam to come to Baghdad, but the Imam refused.

    When Mansoor came for Hajj, he visited Madina as well and treated the Imam with great respect.

     

  3. Haroon ar-RasheedHaroon ar-Rasheed was a patron of the Ulama. He had great regard for Imam Malik. He personally, with his two sons, journeyed to Madina to listen to the Muatta. He invited the Imam to come to his camp in order to give lessons but the Imam refused. So Haroon brought his sons to the Imam.

     

  4. His deathImam Malik was 86 years and had become quite weak, but he still continued to give lesson and issue fatwas.

    It was Sunday when he became ill and for the next 22 odd days it got worse. He passed away on the 11 th Rabi-ul-Akhir, 179 A.H.

    He had taught and issued fatwas for 62 years.

 

IMAM MAALIK IBN ANAS (ra) – ORIGIN OF MALIKI FIQAH

The Fuqaha-e-Saba’ of Madina are:

  1. Saeed ibn Musayyib, Died 94 A.H.
  2. Ubaidullah ibn Uttba ibn Mas’ud, Died 98 A.H.
  3. Urwa, Died 94 A.H.
  4. Qasim ibn Muhammad ibn Abi Bakr, Died 108 A.H.
  5. Abu Bakr bin Abdur-Rahman bin Haris ibn Hisham, Died 94 A.H.
  6. Sulaiman ibn Yasaar, Died 109 A.H.
  7. Kharija Zaid, Died 109 A.H.

These 7 were the centre of Ilm-e-Fiqah and Hadith in Madina.

Their unanimous ruling was the basis of any verdict in the court of Madina in matters of Fiqah.

The basis of Imam Malik’s Fiqah and Fatwa originates from this Fiqah of Madina.

Allama ibn Qayyim (ra) states that the promotion of Deen, Fiqah, and Ilm in the Ummah is due to the students of Ibn Mas’ud, Zaid bin Thabit, Ibn Umar and Ibn Abbas (ra).

Ibn Mas’ud stayed in Madina but was later ordered to reside in Kufa.

Therefore the above 7 were instrumental in the promotion of Ilm in Madina.

And it is from these persons that the Shaikhs of Imam Malik benefitted, in particular Hazrat Rabi’atur Raai who is the most important Shaikh of Imam Malik (ra).

Imam Malik based his rulings in his Fatwas from the Fiqah of the above and this eventually became the “Maliki Fiqah.

 

IMAM SHAFI’EE (ra)

  1. Abu Abdullah Muhammad Ibn Idrees Shafi’ee (ra) was a descendant from the Quraish tribe.He is the Only Imam who is related to Rasulullah (saw).

     

  2. Imam Shafi’ee (RAH) was born in Ghazza, Syria in 150 A.H. (765 A.C.)He lost his father during infancy and was raised by his mother under very poor circumstances.

     

  3. He completed Hifz of the Qur’an at the tender age of 7 years, and at the age of 13 memorized the Kitabul-Muatta of Imam Malik (ra). 
  4. He spent some time among the Beduins outside Makka, to acquire a good knowledge of the Arabic language. 
  5. At the age of 20, (170 A.H./785 A.C.) he went to Madina and became a student of Imam Malik (ra) who was greatly impressed with the young student who had memorized the Muatta. 
  6. He stayed with Imam Malik for some time; thereafter he returned to Makka. 
  7. He also came into contact with other learned men (81 Shaikhs) from all of whom he acquired the knowledge of the Qur’an, Hadith and Sunnah. 
  8. In 184 A.H./799 A.C., Imam Shafi’ee was arrested and taken to Baghdad to appear before Haroon Ar-Rasheed on “trumped up” charges of treason. It was due to the recommendation of Imam Muhammad (the state Qazi and student of Imam Abu Hanifa) that Imam Shafi’ee was discharged. He was then 34 years old. 
  9. Imam Shafi’ee remained in Baghdad as a student of Imam Muhammad for over three years to add further to his knowledge of Islamic Law. 
  10. He returned to Makka where he stayed for 9 years delivering lectures on Islamic Law. It was during this period that Imam Ahmad ibn Hambal came into contact with Imam Shafi’ee. 
  11. In 199 A.H., he went to Egypt where he was received with much honour and respect. He remained here until his death. 
  12. Imam Shafi’ee was the author of over 100 books, the most important of which is the Kitab-ul-Umm. It contains the rulings of the Imam on all subjects of Islamic Law. 
  13. He left behind a large number of dedicated students in Makka, Baghdad and Egypt. 
  14. The Shafi’ee School of Thought emerged from these students who propagated the views and rulings of the Imam through their writings and preachings. 
  15. Imam Shafi’ee (ra) never committed a major sin nor spoke a lie, nor did he swallow an unlawful morsel of food in his entire life.He never at any time performed Jumma without Ghusal.

     

  16. He was an extremely generous personality who on numerous occasions gave away all he possessed to the poor and needy. 
  17. He died in Cairo, Egypt, on Friday evening after Maghrib, 29th Rajab, 204 A.H. (20th Jan, 820 A.C.) after a short illness, at the age of 53-54 years. { M.A.R.K. }

 

IMAM SHAFI’EE (ra) – ADDITIONAL FACTS

  1. Abu Abdulla Muhammad ibn Idris ibn Al-Abbas bin Usman bin Shafi’. 
  2. His ancestry joins the Prophet at Abd Manaaf. 
  3. His title is ‘Naasirun Sunnah’. He was honoured as Al-Imaamul Mujaddid in that he is the Mujaddid of the 2nd century. 
  4. His birth place is Ghazza/Asqalaan – a place two stages from Jeruselam. He was born in Rajab 150 A.H. 
  5. He was two years old when his parents moved to Makka and made it their home. 
  6. His mother was a Yemeni of the famous Bani Azd tribe. 
  7. His ancestor – Shafi’- was the flag bearer of the Banu Hashim in Badr.He was taken prisoner and released after ransom. Thereafter he embraced Islam.

    Another report states that he met the Prophet (saw) as a youngster and became a Muslim.

    However his father – Saa’ib – was the flag bearer…..

     

  8. Imam Shafi’ee completed Hifz at 7 and memorised Muatta at 10 years. 
  9. At 15 with the permission of his SHAIKH – Muslim bin Khalid Zanji (the Mufti of Makka) – he started issuing fatwas. 
  10. Earlier he spent his time in Arabic literature and poetry.One day at Mina, he heard a voice behind saying: “Aliaka bil Fiqah” – (GRASP THE FIQAH).

     

  11. Muslim bin Khalid who had noticed his remarkable intelligence, etc., advised him to study Fiqah.He spent three years with the Shaikh, until the age of 13.

     

  12. Later he went to Madina to study under Imam Malik.Besides Imam Malik, he studied Hadith under 81 Shaikhs.

    In Makka his tutor was Sufyan bin Ainiyyah.

    Imam Shafi’ee said about these two: “Had it not been for Imam Malik and Sufyan, then Ilm Would not have remained in Hidjaz.”

     

  13. He spent 8 months with Imam Malik, then returned to Makka. 
  14. He came into contact in 184 A.H. with Imam Muhammad – state Qazi – at Baghdad and stayed with him for over 3 years. Taking into account future visits to the Imam, he spent 10 years with Imam Muhammad.Comments: “I never came across a greater Alim of Kitabullah than Imam Muhammad (ra).

     

  15. Imam Muhammad made this comment:[a] The door of Fiqah was shut to the people, Allah opened it because of Shafi’ee.

    [b] Imam Shafi’ee is the Mujaddid of Deen.

     

  16. Imam Malik made this comment:No Scholar more brilliant than Muhammad ibn Idris Shafi’ee ever came to me as a pupil.

     

  17. Fiqah Shafi’eeThe Imam had mastered both Maliki and Hanafi Fiqah. Keeping both before him, he formulated the basis of the Shafi’ee Fiqah.

    His pupils compiled his works, Fatwas, teachings, etc., and promoted the Shafi’ee School of Fiqah.

 

IMAM AHMAD IBN MUHAMMAD HAMBAL (ra)

  1. Abu Abdullah Ahmad ibn Muhammad ibn Hambal Shaibani Al-Maruzi was of pure Arab descent whose ancestery joins Hazrat Ebrahim (as). 
  2. He was born in Baghdad in the month of Rabi-ul-Awwal, 164 A.H. He lost his father when he was only three years old. 
  3. Baghdad being the Capital of the Muslim State was an important centre of learning during the Banu Abbas Era. 
  4. Imam Ahmad Hambal (ra) completed Hifz of the Qur’an at an early age. 
  5. In 180 A.H., when he was 16 years old, he began to persue the knowledge of Ahadith under the Imam Abu Yusuf (the most important pupil of Imam Abu Hanifa (ra)). 
  6. He stayed with him for 3 years, during which time he recorded so much information, that the volumes filled 3 book shelves. 
  7. Later he also attended the classes of Imam Muhammad (another prominent pupil of Imam Abu Hanifa (ra)). 
  8. After accumlating knowledge from numerous scholars in Baghdad, he journeyed to Kufa, Basra, Makka, Madina, Yemen, Syria, Jazira in order to increase his knowledge of Ahadith. 
  9. After meeting with over a hundred Shaikhs, he is reputed to have made a collection of over a million Ahadith. 
  10. It was in 187 A.H. that he met Imam Shafi’ee (ra) in Makka for the first time. Later when Imam Shafi’ee came to Baghdad, Imam Hambal also joined him during the Imam’s residence here and mastered from him Fiqah. 
  11. Imam Shafi’ee (ra) too on the other hand relied very much on the knowledge of Ahadith and Sunnah which Imam Ahmad Hambal (ra) possessed. 
  12. It was in 204 A.H., only after he had reached the age of 40, that Imam Ahmad Hambal (ra) started conducting lessons and delivering lectures. 
  13. Being a prominent figure, his lectures attracted a huge gathering of at least 5,000 students among whom nearly 500 took down notes daily. 
  14. Imam Bukhari, Imam Muslim, and Imam Tirmizi (ra) were also amongst his noteworthy students. 
  15. The Mu’tazila controversy regarding the “immortality and creation of the Qur’an” was the cause of much trial in the life of the Imam, who suffered much over a period of nearly 15 years. 
  16. The Banu Abbas rulers – Al-Ma’moon and Al-Mu’tasim who were influenced by the Mu’tazila – tried to force the Ulama to accept the Mu’tazila doctrine. 
  17. Being a devotee of the Sunnah, and an opposer of Bid’at it fell upon the shoulders of Imam Hambal (ra) to oppose this doctrine vigorously. 
  18. Al-Mu’tasim even ordered the flogging and imprisonment of the Imam for several months.Imam Hambal succumbed to the sufferings rather than deviate from the beliefs and practices of the Sunnah.

     

  19. The sufferings of Imam Hambal ended when Al-Mutawakkil took over as ruler, restored the traditional teachings of Islam and accorded the Imam the honour befitting the great scholar. 
  20. Among his several works is the Encyclopaedia of Ahadith called Masnad, compiled by his son Abdulla from his lectures, and amplified by references to over 28,000 Ahadith. 
  21. His other important works include a collection of his fatwas (Islamic rulings on religious matters) – covering over 20 volumes.These fatwas form the basis of the Hambali School of Thought.

     

  22. The Hambalis represent the smallest group in the four Sunni Schools of Fiqah. 
  23. Imam Hambal (ra) died after a short illness in Baghdad, on Friday evening, 12 Rabi-ul-Awwal, 241 A.H. (855 A.C.) at the age of 77 years. 
  24. His Janaza Salaat was attended by nearly 1,000,000 people who came to pay their respects to this great scholar of Islam. {M.A.R.K.}

source: Ask Imam.com

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August 18, 2013   Article, Awliya (Saints), English, English, Fiqh, Fiqh, Prayer   1 Comment

Salat According to Shafii Fiqh

بسم الله الرحمن الرحيم

Book of Salat (Shafi`i)

The Five Obligatory Prayers

The Messenger of Allah (s) said: “There are five prayers that Allah obligated the slaves to perform. Whoever performs them properly without belittling their obligation, Allah promised to admit him into Paradise. Whoever leaves them out does not have a promise from Allah to enter Paradise without being punished first. If He willed, He tortures him, and if He willed, He forgives him” – Narrated by Ahmad in his Musnad. As such, it is obligatory to perform each of these five prayers in its due time. It is better to perform each prayer early in its time.

Subh or Fajr (Dawn) Prayer – 2 raka`ats (Cycles)

The true dawn begins when we see light spread at the horizon in the East. When the true dawn appears the Fajr prayer time has begun and this prayer time remains until the first glimpse of the disk of the sun appears on the Eastern horizon.

Zhuhr (Noon) Prayer – 4 raka`ats (Cycles)

Its time begins when the sun has declined westward from the middle of the sky (zenith). The time remains until the length of the shadow of an object becomes equal to that of the object per se, in addition to the length of the shadow of that object when the sun was at its zenith. For example, if the length of your shadow when the sun is at its zenith is 5 feet and you are 6 feet high, then once your shadow becomes 11feet long the Zhuhr prayer time ends.

`Asr (Mid-afternoon) Prayer – 4 raka`ats (Cycles)

As soon as the Dhuhr prayer time ends the Asr prayer time starts. Its time remains until sunset.

Maghrib (Sunset) Prayer – 3 raka`ats (Cycles)

After the entire disk of the sun has set, then the Maghrib prayer time begins. This prayer time lasts until the redness has disappeared in the western horizon.

`Isha’ (Nightfall) Prayer – 4 raka`ats (Cycles)

As soon as the Maghrib prayer time is finished the Isha’ prayer time begins. You can be certain that this prayer time is in when you can see many small stars in the sky on a clear night. This prayer time lasts until the true dawn appears.

Conduct of Salat

Sutra

Before a person starts to pray he should place something a short distance in front of him of the place where he prostrates (does sajda). Such an object is called sutra and is used when the person is praying alone. A person passing in front of the person in prayer, should pass on the outside of the sutra. If someone is praying in congregation, then the imam acts as the sutra. The imam, however, must have his own individual sutra in front of him.

Qiblah

Wherever a person is in the world, he should face towards the Ka’bah when he is going to pray. The Ka`bah is in the sacred masjid of Makkah in Saudi Arabi. Facing towards Qiblah (Ka`bah) is a very important condition of performance of prayer.

Niyyah, Intention

After facing the Qiblah the person should make niyyah (intention). The intention is made within his mind, so the person should think about the particular obligatory, optional or nafl prayer he intends to perform.

Takbir Tahrimah – Takbirat al-Ihram

After making Niyyah the person should start his prayer saying “Allahu Akbar” (Allah is the greatest) raising both of his hands to the shoulders, with fingers stretching to the ear lobes. (For Hanafis, the thumbs should rub against the ear lobes).

He should then fold his hands in between his chest and navel (Shafi`i) or on the navel (Hanafi) with his right hand over the left hand. This time “Allahu Akbar” is called Takbir Tahrimah because after saying Takbir Tahrimah every common and worldly action, talk or movement is forbidden. Throughout the prayer the eyes of the worshiper should point to the spot where the forehead rests in sajda.

Recitation Before Surat al-Fatiha

There are several du`as (invocations) the Prophet (s) recited before Fatihah:  اللَّهُمَّ باعِدْ بَيْني وَ بَيْنَ خَطايايَ كَما باعَدْتَ بَيْنَ المَشْرِقِ وَ المَغْرَبِ، اللَّهُمَّ نَقِّني مِن خَطايايَ كَما يُنَقّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْني مِن خَطايايَ بِالماءِ وَ الثَّلْجِ وَ البَرَدِ.

Allahuma bai`d baynee wa bayna khataya kama ba-`adta bayn al-mashriqi wa’l-maghrib. Allahuma naqiniyy min al-khataya kama yunaqqi ath-thawba min ad-danas. Allahuma ‘ghsilniyy min khataya bi ‘l-mai wa ‘th-thulji wa ‘l-barad

O Allah set me apart from my sins as East and West are apart from each other. O Allah, cleanse me from my sins as a white garment is deansed from dirt after thorough washing. O Allah, wash me off from my sins with water, snow and hail.

If a person does not know the above du`a then he should recite the following one:

سُبْحانَكَ اللَّهُمَّ وَ بِحَمْدِكَ وَ تَبارَكَ اسْمُكَ وَ تَعالى جَدُّكَ وَ لا إِلهَ غَيْرُك

Subhanak Allahuma wa bi-hamdika wa tabaraka ismuka ta`ala jaduka wa la ilaha ghayruka.

Glory be to you, O Allah, and all praises are due unto you, and blessed is your name and high is your majesty and none is worthy of worship but you.”

Ta`awwudh Tasmiyya (Basmala)

Then the person who is praying should recite the following silently:

أَعوذُ بِاللهِ مِنَ الشَّيْطانِ الرَّجيمِ. بِسْمِ اللهِ الرَّحْمنِ الرَّحِيم

a`udhu billah mina ‘sh-shaytani ‘r-rajeem Bismillahi ‘r-Rahmani ‘r-Raheem

I seek Allah’s protection from Satan the accursed. In the name of Allah, The Beneficent and The Merciful” (The Basmalah should be said in every raka`at before reciting Surah Al-Fatihah.)

Surat al-Fatiha

Then the person should recite Surat al-Fatihah:

الْحَمْدُ للهِ رَبِّ الْعالَمينَ۞ الرَّحْمنِ الرَّحيمِ۞ مالِكِ يَوْمَ الدّينِ۞ إِيّاكَ نَعْبُدُ وَ إِيّاكَ نَسْتَعينَ۞ اِهْدِنا الصِّراطَ الْمُسْتَقيمَ۞ صِراطَ الَّذيْنَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ الْمَغْضوبِ عَلَيْهِمْ وَ لا الضَّآلِّينَ۞ آمين.

Alhamdu lillahi Rabbi ‘l-`alamin ar-Rahmani ‘r-Raheem Maliki yawmi-d-Din. Iyya-ka na`budu wa iyyaka nasta`een, ihdina ‘s-sirat al-mustaqim, sirat alladheena an`amta `alaihim ghair il-Maghdubi `alaihim wa la-d-daalleen

Praise is only for Allah, Lord of the Universe. The most kind, the most merciful. The master of the Day of Judgment. You alone we worship and to you alone we pray for help. Show us the straight way, the way of those whom you have blessed. Who have not deserved your anger, Nor gone astray.”

Reciting al-Fatihah is so important that Prophet Muhammad (s) said that no prayer was acceptable without the recitation of al-Fatihah.

Ameen

It is sunnah to say Ameen when a person finishes recitation of Surah Al-Fatihah. If he is praying alone he should say “Ameen” in silence and if he is praying with congregation behind an Imam then he should say Ameen fairly loudly when the Imam finishes saying the last verse of Surah Al-Fatihah. When saying Ameen the voice of the whole congregation should resound at the same time.

Recitation After Surat al-Fatiha

It is sunnah for a person who is praying that he should read a surah from Quran after al-Fatihah in the first two raka`ats of the fard prayer. Here are a few short surahs which you can recite.

Surat al-Ikhlas

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

قُلْ هُوَ اللهُ أَحَدٌ۞ اللهُ الصَّمَدُ۞ لِمْ يَلِدْ وَ لَمْ يولَدْ۞ وَ لَمْ يَكُنْ لَهُ كُفُواً أَحَدُ۞

Qul huwa allahu ahad allahu ‘s-samad lam yalid wa lam yoolad wa lam yakun lahu kufuwan ahad

Say: He is Allah, the only one. Allah helps and does not need help. He does not produce a child, and He Was not born of anyone. There is no one like unto Him.

Surat al-Falaq

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

قُلْ أَعوذُ بِرَبِّ الْفَلَقِ۞ مِنْ شَرِّ ما خَلَقَ۞ وَ مِنْ شَرِّ غاسِقٍ إِذا وَقَبَ۞ وَ مِنْ شَرِّ النَّـفَّثَّـتِ في الْعُقَدِ۞ وَمِنْ شَرِّ حاسِدٍ إِذَا حَسَدَ۞

Qul a`udhu bi rabbi’l-falaq min sharri ma khalaq wa min sharri ghasiqin idha waqab wa min sharri’n-nafaathati fi’l-`uqad wa min sharri hasidin idha hasad.

Say: “I seek refuge in the Lord of the dawn, from the evil of all that He has treated, and from the evil of the darkness of night when it falls, and from the evil of those (charmers) who blow into knots. And from the evil of the envier when he envies.”

Surat an-Nas

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

قُلْ أَعُوذُ بِرَبِّ النَّاسِ۞ مَلِكِ النَّاسِ۞ إِلهِ النَّاسِ۞ مِنْ شَرِّ الْوَسُواسِ الْخَنَّاسِ۞ الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ۞ مِنَ الْجِنَّةِ وَ النَّاسِ۞

Qul a`udhu bi rabbi ‘n-nas maliki ‘n-nas ilahi ‘n-nas, min sharri ‘l-was-wasi ‘l-khannas alladhee yuwaswisu fee sudoori ‘n-nas min al-jinnati wa ‘n-nas.

Say: “I seek refuge in the sustainer of mankind. the Owner of Mankind, Lord of Mankind. From the evil of the sneaking whisperer. Who whispers in the hearts of mankind. (Whether he be) from among jinns or mankind.”

Ruku` -  Bowing

Then the person praying should say “Allahu Akbar” raising both his hands to shoulder level with the palms facing outwards and fingers stretching to earlobes. He should then bend in ruku` so that his trunk (i.e. from head to hips) is perpendicular to the rest of the body. His hands should rest on his knees with the fingers spread apart, taking care that his arms do not touch his body. The person should be calm and composed in the ruku` posture and not hurry it.

سُبْحانَ رَبِّيَ الْعَظيم

Then he should read :”Subhana Rabbiyy al-`azeem” at least three times. This means: “Glory be to my Lord Who is the Greatest.”

Perfection of Ruku` and Sajda

Abi Masud al Badri (r) reported that the Messenger of Allah (s) said:

“Allah does not consider the prayer of a man who does not straighten his back when bowing for ruku` and performing Sajdah.” (Ibn Khuzaimah, Ibn Hibban, Tabrani)

Abi Qatadah (r) reported that the Messenger of Allah (s) said: ‘‘The worst thief is one who steals in his prayer.”

Then the companions asked, “How can someone steal from his prayer?” Prophet (s) answered, “He does complete his ruku` and sajda with perfection.” (Ahmad, Tabrani, Ibn Khuzaimah, Hakim).

These hadiths prove that ruku` and sajda should be done calmly, slowly and perfectly. Otherwise the salat of the person will be deficient.

Qawmah/I`tidal – Standing after Ruku`

After the perfect ruku` the person praying should raise his head from ruku` saying:

سَمِعَ اللهُ لِمَنْ حَمِدَه

Sami` allahu liman hamidah “Verily Allah listens to the one who praises Him.”

One should raise the hands up to the level of his shoulders with palms facing outwards and fingers stretched to the earlobes and then he should lower his hands to his sides. In the standing position he should be erect so that the joints of his body go back in place.

Du`as in Qawma

رَبَّنا لَكَ الْحمْدُ حَمْداً كَثِيراً طَيِّبَاً مُبَارَكاً فِيهِ

Rabbana laka ‘l-hamd, hamdan kathiran tayyiban mubarakan feehi. Oh our Lord, all praises be to You, Very many, pure and blessed praises be to You.”

First Sajda – Prostration

After the perfect qawmah the person praying should move to perform sajda saying:- “Allahu Akbar,” putting palms downwards on the ground below the ears. The knees should be brought downwards on the ground. His fingers and toes should be pointing towards Qiblah without spreading the fingers of the hands. In this position he should say:

سُبْحَانَ رَبِّيَ الْأَعْلى

Subhan Rabbee al-`Ala – “Oh Allah, glory be to you, the most high.” Importantly, during prostration seven parts of the body should touch the ground:

  1. The forehead along with the tip of the nose
  2. Both hands
  3. Both knees
  4. The bottom surface of the toes of both feet

Jalsa – Sitting Between Two Sajdas

After performing one sajda perfectly and calmly, the person praying should raise his head from sajda saying, “Allahu akbar“, bending the left foot and sitting on it while ‘keeping the right foot propped up with its toes pointing towards the Qiblah, the palms of his hands should rest on his thighs and knees. the back should be straight so that the joints go back in place. It is Sunnah to say the following du`a while sitting in between the two sajdas:

اللَّهُمَّ اغْفِرْلي وَ ارْحَمْنِي وَ اهْدِنِي وَ عَافِنِي وَ ارْزُقْنِي وَ اجْبُرْنِي وَ ارْفَعْنِي

Allahuma ighfir lee w ‘arhamniyy w ‘ahdiniyy w ‘arzuqniyy w ‘ajburniyy w’arfa`niyy

Oh Allah, forgive me, and have mercy on me, and keep me on the right path, and keep me healthy, and provide me with halal sources of living, and complete my shortcomings, and make my rank high.”

Second Sajda

Then the person should perform the second sajda saying, “Allahu Akbar” and repeat what he did in the first sajda.

Jalsa Istaraahat – Sitting for Rest

Then he should raise his head up saying. “Allahu Akbar” and sit for a short while as he did in jalsa. He does this before standing up for the second raka`at.

Second Raka`at

After standing up for the second raka`at he should fold his hands over his chest as he did in the first raka`at and start his recitation by reading “Basmalah and Surah-Fatihah followed by any passage or a chapter of the Holy Quran.” Then he should complete his second raka`at in the manner of the first one.

While choosing a passage or a chapter for the recitation in the second or a subsequent raka`at the worshipper should observe the order in which they occur in the Holy Quran. Also, each Surah or verse should be shorter than the one recited before it. Hence, longer surahs are recited before shorter surahs.

Tashahhud

After completing the last sajda of the second raka`at, the person should raise his head saying: “Allah Akbar”. He should sit as he sat between the two sajda, putting his left hand on his left knee and right hand on his right knee. The fist of the right hand is closed except for the index finger which is protruded.

التَّحِيَّاتُ لله وَ الصَّلَوَاتُ وَ الطَّيِّبَاتُ السَّلاَمُ عَلَيْكَ أَيُّهَا النَّبيُّ وَ رَحْمَةُ اللهِ وَ بَرَكَاتُهُ السَّلاَمُ عَلَيْنَا وَ عَلَى عِبَادِ اللهِ الصَّالِحِينَ

أَشْهَدُ أَنْ لا إلهَ إلا اللهُ وَ أَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ ورَسُولُهُ

At-tahiyyatu lillahi wa ‘s-salawatu wa ‘t-tayyibatu as-salamu `alayka ayyuha’n-nabiyyu wa rahmatullahi wa barakatuh as-salamu `alayna wa `ala `ibadillahi’s-saliheen ashadu an la ilaha illa Allah wa ashhadu anna Muhammadan `abduhu wa rasuluh.

All the salutations, prayers and good things are for Allah. Peace be on you O Prophet, and the blessings of Allah, and His grace. Peace on us and on all the righteous servants of Allah. I bear witness that none but Allah is worthy of worship and bear witness that Muhammad is the Servant and Messenger of Allah.

While reading “Ash hadu ……`abduhu wa rasuluh.” A person should raise the index finger of his right hand slightly and return it to its previous position after he has finished saying it. A person praying 2 raka`ats only should end with salat with Salawat Ibrahimiyyah.

Standing Up for the Third Raka`at

If a person is praying three or four raka`ats, then he should stand up after tashahhud saying “Allahu Akbar” and raising his hands as he did in Takbir Tahrimah start his recitation with of Basmalah, Surah Al-Fatihah and then a short surah.

Salawat Ibrahimiyyah

After the mentioned recitation one should continue to complete his third raka`at (or fourth raka`at). In the last raka`at, after reciting the Tashahhud, the Salawat Ibrahimiyyah must be recited:

اللّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ عَلَى آلِ مُحمَّدٍ كمَا صَلَّيْتَ عَلَى إِبْراهيمَ وَ عَلَى آلِ إبْرَاهيمَ وَ بَارِكْ عَلَى مُحمَّدٍ وَ عَلَى آلِ مُحمَّدٍ كمَا بَارَكْتَ عَلَى إبْرَاهيمَ وَعَلَى آلِ إبْرَاهيمَ إنَّكَ حَمِيدٌ مَجِيدٌ

Allahumma salli `ala Sayyidina Muhammadin wa `ala ali Sayyidina Muhammadin kama sallaita `ala Sayyidina Ibrahima wa `ala ali Sayyidina Ibrahima Innaka hameedun Majid Allahumma barik `ala Sayyidina Muhammadin wa `ala ali Sayyidina Muhammadin kama barakta `ala Sayyidina Ibrahima wa `ala ali Sayyidina Ibrahima Innaka hamidun Majeed,

Oh Allah, send grace and honour on Muhammad and on the family and true followers of Muhammad, just as you sent Grace and Honour on Ibrahim and on the family and true followers of Ibrahim. Surely, you are praiseworthy, the Great.”

Du`as After Salawat Ibrahimiyyah

There are several Du`as which Prophet (s) used to say after Salawat Ibrahimiyyah and he taught them to the companions. Some are as follows:

i) `Abdullah ibn `Amr (r) said that Abu Bakr (r) said to the Messenger of Allah,”Please teach me a du`a so I can say it in my prayer.” So the Messenger of Allah said:

اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَ لا يَغْفِرُ الذُّنُوبَ إِلا أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَ ارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ

Allahuma innee zhalamtu nafsee zhulman kabeera wa la yaghfir adh-dhunuba illa anta fagh-fir lee maghfiratan min `indika w ‘arhamnee innaka anta al-ghafooru ‘ r-raheem

Oh Allah, I have been very cruel to myself (by ignoring my duty to you) and there is no one who can forgive the sins except You. So forgive me because You are the only forgiver and have mercy on me. Verily You are The Forgiver and The Merciful.”

ii) Shaddad ibn `Aws (r) reported that the Prophet of Allah (s) used to say in his prayer the following:

اللَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الْأَمْرِ وَ الْعَزِيمَةَ عَلَى الرُّشْدِ وَ أَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَ حُسْنَ عِبَادَتِكَ وَ أَسْأَلُكَ قَلْبًا سَلِيمًا وَ لِسَانًا صَادِقًا وَ أَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ وَ أَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَ أَسْتَغْفِرُكَ لِمَا تَعْلَمُ

Allahuma innee as’aluka’l-nabbaat fi’l amri wa’l-`azeemata `ala ‘r-rushdi wa as’aluka shukra ni`amatika wa husna `ibadatika wa as’alauka qalban saleeman wa lisaanan saadiqan wa as’aluka min khayri maa t`alamu wa a`udhu bika min sharri maa ta`alamu wa astaghfiruka lima ta`lamu.

Oh Allah, I ask You for strength in every matter of religion and a strong will power to be on the right path. And I ask You to make me thankful for Your bounties and give me the ability to worship You perfectly. And I ask You to make my heart sincere and my tongue truthful. I askYou for every goodness known to You and I seek refuge in you from everything bad that You know is bad. I ask Your forgiveness for all mistakes You know.”

iii) Sayyida A`ishah (r) reported that the Prophet (s) used to say this du`a in his prayer:

Allahuma innee a`udhu bik min `adhab al-qabri wa a`udhu bika min fitnati’d-dajjaal wa a`udhu bika min fitnati’l-mahyaa wa’l-mamaati allahuma innee a`udhu bika min al-ma’thami wa’l-maghram

اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ وَ أَعُوذُ بِكَ مِنْ فِتْنَةِ الدَّجَّالِ وَ أَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَ الْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ الْمَأْثَمِ وَ الْمَغْرَمِ

Allahuma innee a`udhu bika min `adhabi ‘l-qabri wa a`udhu bika min fitnati ‘d-dajjal wa a`udhu bika min fitnati’l-mahya wa ‘l-mamat, allahuma innee a`udhu bika min al-mathammi wa ‘l-maghram.

Oh Allah I seek refuge in you from the punishment of the grave, and I seek refuge in you from the trial of the Dajjal, and I seek refuge in you from the trial of life and death. Oh Allah, I seek refuge in you from every kind of sin and unexpected troubles.”

Ending the Prayer

After praying for himself as much as the person wishes he should end his prayer saying:

السَّلامُ عَلَيْكُمْ وَ رَحْمَةُ اللهِ

as-salamu `alaykum wa rahmatullah – “Peace be on you and the mercy of Allah,” turning the face first to the right and then to the left, both times over the shoulder. This brings the two, three or four raka`ats of the prayer to completion.

Du`as After Salutations

There are many du`as which Prophet Muhammad (s) used to say after salutation. So, a person praying should try to memorize them and follow the practice of Prophet Muhammad (s). Some of these du`as we will mention here. It was the continuous practice of Prophet Muhammad (s) when he turned away from his prayer to say:

لا إِلهَ إلاّ الله

La ilaha illal’laah – There is no God but Allah (3 times)

أَسْتَغْفِرُ اللهَ، أَسْتَغْفِرُ اللهَ، أَسْتَغْفِرُ اللهَ

Astagfirullah – “I ask Allah to forgive me” (3 times)

اللَّهُمَّ أَنْتَ السَّلامُ وَ مِنْكَ السَّلامُ تَبَارَكْتَ يَاذَا الجَلالِ وَ الإِكْرامِ

Allahumma anta ‘s-salamu wa minka ‘s-salamu tabarakta ya dhal-jalali wa ‘l-ikram

Oh Allah, you are the peace, And you are the source of peace, you are blessed, O possessor of Glory and Honor.(Muslim)

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَ شُكْرِكَ وَ حُسْنِ عِبَادَتِكَ

Allahumma a`innee `ala dhikrika wa shukrika wa husni `ibadatik

Oh Allah, help me torememberyou all the time, And tothankyou, and to worship you perfectly. (Ahmad, Abu Dawud)

لا إِلهَ إلاّ اللهُ وَحْدَهُ لا شَرِيكَ لَهُ، لهُ المُلْكُ وَ لهُ الحَمْدُ وَ هوَ عَلَى كُلّ شَيْءٍ قَدير

La ilaha illa ‘Llahu wahdahu la shareeka lahu lahu ‘l-mulku wa lahu ‘l-hamdu wa huwa `ala kulli shay-in Qadeer

There is no God but Allah, He is the only One and has no partner, Sovereignty and praise are only for Him. He has full authority over everything.

اللَّهُمَّ لا مَانِعَ لِما أَعْطَيْتَ وَ لا مُعْطِيَ لِما مَنَعْتَ وَ لا يَنْفَـعُ ذَا الجَـِّ مِنْكَ الجَد

Allahumma la mani`a lima a`tayta wa la mu`tiyya lima mana`ta wa la-yanfaw dhal-jaddi minka ‘l-jad

Nobody can prevent whatever you want to give and nobody can give whatever you want to prevent and a person with high rank cannot benefit himself or another from his high rank against your will. (Bukhari, Muslim)

سُبْحَانَ اللهِ (۳۳ مرة) ، الْحَمْدُ للهِ (۳۳ مرة) ، اللهُ أَكْبَرُ (۳٤ مرة

It is Sunnah to say Subhan’Allah – “Glory be to Allah” (33 times), Alhamdulillah – “Praise be to Allah” (33 times), and Allahu Akbar – “Allah is the greatest” (34 times)

 

 


© 2012 As-Sunnah Foundation of America

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