Chapter 5
Supplications prescribed in
Sharee'ah (Islamic Law)
36627: Takbeer at specified times and all the time
Question:
What is the takbeer at specified times and all the
time? When does it start?.
Answer:
Praise be to Allaah.
Firstly _ The virtue of Takbeer
The first ten days of Dhu'l-Hijjah are venerated
days. Allaah swore by them in His Book, and swearing by
a thing is indicative of its importance and great
benefit. Allaah says (interpretation of the meaning):
"By the dawn;
By the ten nights (i.e. the first ten days of the month
of DhulHijjah)" [al-Fajr 89:1]
Ibn `Abbaas, Ibn al-Zubayr, Mujaahid and others
among the earlier and later generations said: This refers to
the ten days of Dhu'l-Hijjah. Ibn Katheer said: This is
the correct view.
Tafseer Ibn Katheer, 8/413
Good deeds during these days are beloved to
Allaah, because the Prophet (peace and blessings of Allaah
be upon him) said: "There are no days in which
righteous deeds are more beloved to Allaah than these ten
days." They said, "O Messenger of Allaah, not even jihad
for the sake of Allaah?" The Messenger of Allaah (peace
and blessings of Allaah be upon him) said, "Not even
jihad for the sake of Allaah, except in the case of a man
who went out to fight, giving himself and his wealth up
for the cause, and came back with nothing."
Narrated by al-Bukhaari, 969; al-Tirmidhi, 757.
This version was narrated by al-Tirmidhi and classed as
saheeh by al-Albaani in Saheeh al-Tirmidhi, 605.
One of the righteous deeds during these days is
to remember Allaah by reciting takbeer (saying
"Allaahu akbar") and tahleel (saying "Laa ilaaha
ill-Allaah"), because of the following evidence.
1 _ Allaah says (interpretation of the meaning):
"That they may witness things that are of benefit to
them (i.e. reward of Hajj in the Hereafter, and also some
worldly gain from trade), and mention the Name of Allaah
on appointed days"
[al-Hajj 22:28]
The "appointed days" are the first ten days of
Dhu'l-Hijjah.
2 _ Allaah says (interpretation of the meaning):
"And remember Allaah during the appointed Days"
[al-Baqarah 2:203]
These are the days of al-Tashreeq, i.e. the
11th, 12th and
13th of Dhu'l-Hijjah.
3 _ The Prophet (peace and blessings of Allaah be
upon him) said: "The days of tashreeq are the days of
eating, drinking and remembering Allaah." Narrated by
Muslim, 1141.
Secondly: Description of the Takbeer
The scholars differed concerning the form of the Takbeer.
1 _ The first view is that it is:
Allaahu akbar, Allaahu akbar, laa ilaaha
ill-Allaah, Allaahu akbar, Allaahu akbar, wa
lillaahi'l-hamd (Allaah is Most Great, Allaah is Most Great, there is no god
but Allaah, Allaah is Most Great, Allaah is Most Great,
and to Allaah be praise).
2 _ The second view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa
ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, Allaahu
akbar, wa lillaahi'l-hamd (Allaah is Most Great, Allaah is
Most Great, Allaah is Most Great, there is no god but
Allaah, Allaah is Most Great, Allaah is Most Great, Allaah is
Most Great, and to Allaah be praise).
3 _ The third view is that it is:
Allaahu akbar, Allaahu akbar, Allaahu akbar, laa
ilaaha ill-Allaah, Allaahu akbar, Allaahu akbar, wa
lillaahi'l-hamd (Allaah is Most Great, Allaah is Most Great,
Allaah is Most Great, there is no god but Allaah, Allaah is
Most Great, Allaah is Most Great, and to Allaah be praise).
The matter is broad in scope because there is no
text narrated from the Prophet SAW which specifies
a particular form of the Takbeer.
Thirdly _ The time of the Takbeer
The takbeer is divided into two Islam & Muslims:
1 _ Takbeer at any time. This is takbeer that is not
limited to a specific time, and it is Sunnah to say it all the
time, morning and evening, before prayer and after prayer,
at all times.
2 _ Takbeer at certain times. This is takbeer that is
limited to the time immediately after prayer.
It is Sunnah to recite takbeer at any time during the
first ten days of Dhu'l-Hijjah and all the days of
Tashreeq, starting from the beginning of the month of
Dhu'l-Hijjah (i.e., from sunset on the last day of Dhu'l-Qa'dah)
until the end of the days of al-Tashreeq, which is when the
sun sets on the thirteenth day of Dhu'l-Hijjah).
With regard to at certain times, it starts from Fajr on
the day of `Arafah and lasts until the sun sets on the last
day of the days of Tashreeq, in addition to the takbeer
that may be recited at any time. So when a person says
the tasleem at the end of the obligatory prayer, he should
pray for forgiveness (by saying
Astaghfir-Allaah) three times, and say,
"Allaahumma anta al-salaam wa minka al-salaam, tabaarakta yaa dhaa'l-jalaali
wa'l-ikraam ("O Allaah, You are al-Salaam [the One Who is free from
all defects and deficiencies), and from You is all
peace, blessed are You, O possessor of majesty and
honour)", then start the takbeer.
This is for those who are not on Hajj. The pilgrims
should start the takbeer recited after prayer from Zuhr on
the Day of Sacrifice (the 10th of Dhu'l-Hijjah).
And Allaah knows best.
See Majmoo' Fataawa Ibn Baaz (may Allaah have
mercy on him), 13/17; al-Sharh al-Mumti' by Ibn
`Uthaymeen (may Allaah have mercy on him), 5/220-224.
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10508: Unrestricted Takbeer or Takbeer restricted
to certain times during the days of Dhu'l-Hijjah
Question:
About unrestricted Takbeer during Eid al-Adha _ is
the Takbeer following every prayer included in the unrestricted Takbeer? Is it Sunnah, mustahabb or bid'ah?
Answer:
Praise be to Allaah.
With regard to Takbeer on (Eid al-) Adhaa, it is
prescribed from the beginning of the month until the end of
the thirteenth day of Dhu'l-Hijjah, because Allaah
says (interpretation of the meaning):
"That they may witness things that are of benefit to
them (i.e. reward of Hajj in the Hereafter, and also some
worldly gain from trade), and mention the Name of Allaah
on appointed days"
[al-Hajj 22:28]
- which are the ten days; and because Allaah
says (interpretation of the meaning):
"And remember Allaah during the appointed Days
[These are the three days of staying at Mina during the
Hajj; 11th, 12th and 13th days of the month of
Dhul-Hijjah]" [al-Baqarah 2:203]
- which are the days of Tashreeq.
And the Prophet (peace and blessings of Allaah be
upon him) said: "The days of Tashreeq are the days of
eating, drinking and remembering Allaah." (Narrated by
Muslim in his Saheeh). Al-Bukhaari mentioned in his
Saheeh, in a mu'allaq report, that Ibn `Umar and Abu Hurayrah
(may Allaah be pleased with them both) used to go out to
the market-place on first ten days of Dhu'l-Hijjah,
reciting Takbeer, and the people used to recite Takbeer
because of their Takbeer. `Umar ibn al-Khattaab and his son
`Abd-Allaah (may Allaah be pleased with them both) used
to recite Takbeer during the days of Mina in the
mosque and in the camps, and they would raise their voices
until Mina echoed with their Takbeer. It was narrated that
the Prophet (peace and blessings of Allaah be upon him)
and a group of the Sahaabah (may Allaah be pleased
with them) used to recite Takbeer following each of the
five prayers from Fajr on the day of `Arafaah until `Asr on
the thirteenth day of Dhu'l-Hijjah. This applies to those
who are not on Hajj; for those who are on Hajj, they
should concentrate on their ihraam and recite the Talbiyah,
until they throw the stones at Jamarat al-`Aqabah on the
Day of Sacrifice (Yawm al-Nahr); after that they may
recite Takbeer. The Takbeer should start with the first
stone thrown at the Jamarah mentioned. If the pilgrim
recites the Takbeer along with the Talbiyah, that is OK,
because Anas (may Allaah be pleased with him) said:
"Some would recite the Talbiyah on the Day of `Arafaah,
and they were not told off for doing so, and some would
recite Takbeer and they were not told off for doing so."
(Narrated by al-Bukhaari). But it is better for the one who is
in ihraam to recite the Talbiyah and for the one who is
not in ihraam to recite Takbeer on the days mentioned.
Hence we know that according to the most
correct scholarly view, unrestricted takbeer and takbeer
restricted to certain times are combined on five days, i.e., the
Day of `Arafaah, the Day of Sacrifice and the three days
of Tashreeq. With regard to the eighth day (of
Dhu'l-Hijjah) and the days preceding it, Takbeer on those days may
be done at any times, not only at certain times, because
of the aayahs and reports mentioned above. In
al-Musnad it is narrated from Ibn `Umar (may Allaah be pleased
with him) that the Prophet (peace and blessings of Allaah
be upon him) said: "There are no days on which good
deeds are greater or more beloved to Allaah than on these
ten days, so recite much Tahleel (saying Laa
ilaaha ill-Allaah), Takbeer (saying Allaahu
akbar) and Tahmeed (saying al-hamdu
Lillaah)," or similar words.
Kitaab Majmoo' Fataawa wa Maqaalaat
Mutanawwi'ah li Samaahat al-Shaykh `Abd al-`Azeez ibn
`Abd-Allaah ibn Baaz (may Allaah have mercy on him), vol. 13, p.
17 (www.islam-qa.com)
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7747: When should we say "Laa hawla wa laa quwwata
illa Billaah"?
Question:
Pls. let me know the :
(1) meaning with
(2) brief commentary of the sentence, `LAL
HAWLA WALA KUWATAH ILLAH BILLAH HU WAL ALI ELAZIM".
(3) And, when the same is used.
Answer:
Praise be to Allaah.
The meaning of this phrase (there is no power and
no strength except with Allaah) is a person's admission
that he is unable to do anything without the help and
support of Allaah. No matter how great his power, energy
and strength may become, a person still cannot do
anything without the help of Allaah Who is Above all of
His creation, the Most Great, compared to Whom nothing
else is great. Every strong person is weak when compared
with Allaah. Every great person is insignificant and weak
when compared with His Might.
This sentence is uttered when some serious matter
befalls a person that he cannot cope with, or there is
something that it is very difficult for him to deal with.
Shaykh Sa'd al-Humayd.
Among the occasions on which this phrase is uttered
are the following:
_ When turning over at night:
It was reported that `Ubaadah ibn al-Saamit said:
"The Messenger of Allaah (peace and blessings of Allaah
be upon him) said: `Whoever turns over at night and
says Laa ilaaha ill-Allaah wahdahu laa shareeka lah,
lahu'l-hamd was lahu'l-mulk wa huwa `ala kulli shay'in
qadeer. Al-hamdu-lillaah wa subhaan-Allaah wa laa ilaaha
ill-Allaah wa Allaahu akbar, wa laa hawla wa laa
quwwata illa Billaah (There is no god but Allaah Alone, with
no partner or associate. To Him belongs praise and His
is the sovereignty, and He is Able to do all things. Praise
be to Allaah, glory be to Allaah, there is no god but
Allaah and Allaah is Most Great. There is no power and
no strength except with Allaah), then he says,
Allaahumma aghfir li (O Allaah, forgive me), or he makes du'aa',
his prayer will be granted. If he does wudoo' and prays,
his salaah will be accepted." (Narrated by al-Bukhaari, 1086)
_ When the muezzin says "Hayya
`ala'l-salaah (come to prayer)" or
"Hayya `ala'l-falaah (come to success)"
It was narrated from Hafs ibn `Aasim ibn `Umar ibn
al-Khattaab, from his father, that his grandfather `Umar
ibn al-Khattaab said: "The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: `When the
muezzin says "Allaahu akbar, Allaahu
akbar (Allaah is Most Great)," and one of you says,
"Allaahu akbar, Allaahu akbar"; then he says,
"Ashhadu an laa ilaaha illa Allaah (I bear witness that there is no god except Allaah"
and you say "Ashhadu an laa ilaaha illa
Allaah"; then he says, "Ashhadu anna Muhammadan Rasool
Allaah (I bear witness that Muhammad is the Messenger of Allaah"
and you say, "Ashhadu anna Muhammadan Rasool
Allaah"; then he says, "Hayya
`ala'l-salaah (come to prayer)" and you say,
"Laa hawla wa laa quwwata illa Billaah";
then he says, "Hayya `ala'l-falaah (come to success)" and
you say, "Laa hawla wa laa quwwata illa
Billaah"; then he says "Allaahu akbar, Allaahu
akbar," and you say, "Allaahu akbar, Allaahu
akbar"; then he says "Laa ilaaha illa
Allaah" and you say, "Laa ilaaha illa
Allaah" _ if he says that from the heart, he will enter Paradise.'"
(Narrated by Muslim in his Saheeh, 578, and by Abu Dawood
in his Sunan, 443)
_ When leaving one's house
It was narrated that Anas ibn Maalik said: "The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: `Whoever says _ i.e., when he is leaving his house
_ "Bismillaah, tawwakaltu `ala Allaah, laa hawla wa
laa quwwata illa Billaah (In the name of Allaah, I put
my trust in Allaah, and there is no power and no
strength except with Allaah)," it will be said to him, "You are
taken care of and protected," and the Shaytaan will leave
him alone.'" (Narrated by al-Tirmidhi in his
Sunan, 3348. Abu `Eesa said, this is a hasan saheeh ghareeb hadeeth
which we only know through this isnaad. See Saheeh
al-Jaami' by al-Albaani, 6419. It was also narrated by Abu
Dawood in his Sunan (4431), where he adds: "And
another shaytaan says to him, `What can you do with a man
who has been guided, taken care of and protected?'")
_ After praying
It was narrated that Abu'l-Zubayr said: "Ibn
al-Zubayr used to say immediately after every prayer, when he
had said the salaam, `Laa ilaaha ill-Allaah wahdahu
laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa
`ala kulli shay'in qadeer. Laa hawla wa laa quwwata
illa Billaah wa laa na'budu illaa iyyaah. Lahu'l-ni'mah
wa lahu'l-fadl wa lahu'l-thanaa' al-hasan. Laa ilaaha
ill-Allaah mukhliseena lahu'l-deena wa law
kariha'l-kaafiroon (There is no god but Allaah Alone, with
no partner or associate His is the sovereignty and to Him
be praise, and He is Able to do all things. There is no
power and no strength except with Allaah, and we worship
none but Him. From Him (alone) come all blessings
and favours, and all good praise is due to Him. There is
no god but Allaah and we make our worship purely for
Him (alone) however much the disbelievers may hate
that).' He said: `The Messenger of Allaah (peace and
blessings of Allaah be upon him) used to say these
words immediately after every prayer.'" (Narrated by
Muslim in his Saheeh, 935)
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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14608: The virtue of one who says Laa ilaaha ill-Allaah
Question:
What is the reward of one who says Laa ilaaha
ill-Allaah wahdahu laa shareeka lah, lahu'l-mulk wa
lahu'l-hamd wa huwa `ala kulli shay'in qadeer (there is no god
but Allaah alone, with no partner or associate. His is
the Dominion and to Him be praise, and He is able to do
all things) one hundred times each day?.
Answer:
Praise be to Allaah.
The Prophet (peace and blessings of Allaah be upon
him) said: "Whoever says Laa ilaaha ill-Allaah wahdahu
laa shareeka lah, lahu'l-mulk wa lahu'l-hamd wa huwa
`ala kulli shay'in qadeer one hundred times in a day will
have (a reward) equivalent to freeing ten slaves, one
hundred hasanaat (good deeds) will be recorded for him and
one hundred sayi'aat (bad deeds) will be erased from
him, and he will be protected from the Shaytaan for that
day until evening comes. No one can do anything better
than what he has done except one who does more than
that. Whoever says Subhaan Allaah wa bi
hamdihi (Glory and praise be to Allaah) one hundred times in a day, his
sins will be erased even if they were like the foam of the sea."
Narrated by al-Bukhaari and Muslim.
From Adhkaar al-Yawm wa'l-Laylah min al-Qur'aan
wa Saheeh al-Sunnah, p. 18. (www.islam-qa.com)
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33663: Can we say, "Praise be to Allaah besides Whom
no one can be praised for that which is disliked"?
Question:
Is it Sunnah to make du'aa' if we are afflicted by
calamity and say, "Praise be to Allaah besides Whom no one
can be praised for that which is disliked"? I hear this du'aa'
a great deal, but I do not know whether it was proven to
be from the Prophet (peace and blessings of Allaah be
upon him) or not.
Answer:
Praise be to Allaah.
This du'aa' was not narrated from the Prophet (peace
and blessings of Allaah be upon him). What was narrated
from the Prophet (peace and blessings of Allaah be upon
him) is that which was narrated by Ibn Maajah (3803)
from `Aa'ishah who said: "When the Messenger of
Allaah (peace and blessings of Allaah be upon him)
saw something that he liked, he would say, `Al-hamdu
Lillaah alladhi bi ni'matihi tatimm
ul-saalihaat (Praise by to Allaah by Whose blessing good things happen).' And
if he saw something that he disliked he would say,
`Al-hamdu Lillaahi `ala kulli haal (praise be to Allaah in
all circumstances).'" Classed as hasan by al-Albaani
in Saheeh Ibn Maajah.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on
him) said in Tafseer Juz' `Amma (p. 127):
With regard to what some people say. "Praise be to
Allaah besides Whom no one can be praised for that which
is disliked", this is contrary to that which is taught in
the Sunnah. Rather you should say what the Prophet
(peace and blessings of Allaah be upon him) said:
"Al-hamdu Lillaahi `ali kulli haal (praise be to Allaah in
all circumstances)." If you say, "Praise be to Allaah
besides Whom no one can be praised for that which is
disliked", then you are in fact announcing that you dislike
what Allaah has decreed for you, and this is not
appropriate. Rather what you should do is to bear with patience
that which Allaah has decreed for you, whether you like it
or not, because the One Who has decreed it is Allaah,
may He be glorified. He is your Lord and you are His
slave; He is your Owner and you belong to Him. If Allaah is
the One Who has decreed for you something that you
dislike, then do not panic, rather you must be patient and not
get angry, whether you keep that in your heart or you
express it in your words and physical actions. Be patient and
put up with it, because circumstances change and nothing
in this world lasts forever. The Prophet (peace and
blessings of Allaah be upon him) said: "Know that victory
comes with patience, and that ease comes with difficulties,
and that with hardship there is relief." Classed as saheeh
by al-Albaani in Tahqeeq al-Sunnah li Ibn Abi
`Aasim, 315.
Allaah is to be praised in all circumstances, at times
of both ease and hardship, because if He decrees a time
of ease, it is a test and a trial. Allaah says (interpretation
of the meaning):
"and We shall make a trial of you with evil and with good"
[al-Anbiya' 21:35]
If something bad happens to you, then bear it
with patience, for that is also a test and a trial from Allaah,
to see whether you will be patient or not. If you are
patient and seek reward from Allaah, then Allaah
says (interpretation of the meaning):
"Only those who are patient shall receive their reward
in full, without reckoning" [al-Zumar
39:10].
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20953: Ruling on making du'aa' in languages other
than Arabic in the prayer
Question:
Can we ask duas,in languages other than arabic in
the salat after thashahud and the duas in sunnah.can we
pray other duas from the quran that is not in sunnah.
Answer:
Praise be to Allaah.
Firstly:
If the worshipper can say du'aa' well in Arabic, it is
not permissible for him to make du'aa' in any other language.
But if the worshipper is unable to make du'aa' in
Arabic, there is no reason why he should not make du'aa' in
his own language, so long as he starts learning Arabic in
the meantime.
With regard to making du'aa' in languages other
than Arabic outside of prayer, there is nothing wrong with
that, especially if that will make the worshipper more
focused in his du'aa'.
Shaykh al-Islam Ibn Taymiyah said:
It is permissible to make du'aa' in Arabic and in
languages other than Arabic. Allaah knows the intention of
the supplicant and what he wants, no matter what
language he speaks, because He hears all the voices in all
different languages, asking for all kinds of needs.
Majmoo' al-Fataawa, 22/488-489.
See also the answers to questions no.
3471 and 11588.
Secondly:
There is nothing wrong with reciting du'aa's
mentioned in the Qur'aan even if there is no report in the
Sunnah that the Prophet (peace and blessings of Allaah be
upon him) recited them in his du'aa'. They are all good
and contain guidance. Most of the du'aa's of the Prophets
and Messengers that we know are from the Qur'aan. Undoubtedly their du'aa's are the most eloquent and
most profound in meaning.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said:
People should make du'aa' by reciting the
prescribed du'aa's that are mentioned in the Qur'aan and
Sunnah, because these are undoubtedly virtuous and good,
and this is the straight path. The scholars of Islam and
the imams have mentioned the du'aa's that are prescribed
in Islam, and turned away from the innovated du'aa's,
so we should follow them in that.
Majmoo' al-Fataawa', 1/346, 348.
And Allaah knows best.
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9286: Remembering Allaah in the washroom
Question:
Can one read Quran or remember
God(Thiker)without speaking out loud but in ones heart, while in
the washroom.
Answer:
Praise be to Allaah.
1 _ There are two types of dhikr: dhikr with the
tongue such as reciting Qur'aan and du'aa's, which is
encouraged in sharee'ah, and dhikr in the heart, which means
thinking of Allaah and His greatness and power, or reciting
the Qur'aan in one's heart. This does not bring the
same reward as reading Qur'aan, because the reward has to
do with reading, which can only done on the tongue
(by moving the tongue and speaking the words). The
same applies to du'aa'; they should be spoken on the
tongue and it is not sufficient to recite it in the heart.
The scholars differentiated between the two types of
dhikr. They said that it is makrooh to remember Allaah on
the tongue (by speaking) in the bathroom and glorify
Allaah in that place. With regard to remembering Allaah in
one's heart, they said that this is not makrooh and there
is nothing wrong with it.
The proof that this distinction is made between the
two kinds of dhikr is the fact that the scholars are agreed
that it is permissible for a person who is junub (in a state
of impurity following sexual activity) to recite Qur'aan
in his heart, but it is haraam for him to recite it out loud
or utter it.
Al-Nawawi said:
(The scholars) are agreed that if a person who is
junub thinks of Qur'aan in his heart, without moving his
tongue, he is not reciting it in the way that is forbidden for
one who is junub.
Sharh al-Nawawi `ala Saheeh Muslim, 4/103
Ibn al-Mundhir said in al-Awsat:
`Ikrimah said: A person should not remember Allaah
on his tongue (by speaking) when he is in the toilet,
rather (he should do so) in his heart.
Al-Awsat, 1/341
The Standing Committee said:
It is part of Islamic etiquette that a person
should remember his Lord when he wants to enter the toilet
or the bathroom, by saying before he enters:
"Allaahumma inni a'oodhu bika min al-khubthi
wa'l-khabaa'ith (O Allaah, I seek refuge with You from the male and
female devils)." But he should not mention Allaah after he
enters, rather he should stop mentioning Him after he enters.
Fataawa al-Lajnah al-Daa'imah, 5/93
Shaykh `Abd al-`Azeez ibn Baaz said:
Remembering Allaah in one's heart is permissible at
all times and in all places, in the washroom and
elsewhere. Rather what is makrooh in the washroom and
similar places is to remember Allaah on one's tongue
(by speaking), except for saying Bismillaah when
beginning to do wudoo'. He should say that if it is not easy for
him to do wudoo' outside the bathroom, because it is
obligatory according to some of the scholars, and it is
Sunnah mu'akkadah (a confirmed Sunnah) according to
the majority.
Fataawa al-Shaykh Ibn Baaz, 5/408
And Allaah knows best.
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11169: Timing of evening adhkaar
Question:
What is the timing of the evening adhkaar? What is
the best time for reciting them? Can they be made up later
on if one forgets them?
Answer:
Praise be to Allaah. The evening
(al-masaa') is a lengthy period, from after `asr prayer until `ishaa' prayer _ all
of this period is called masaa' (evening). It is the
same whether one recites the dhikr at the beginning of this
time or at the end, apart from those adhkaar which the
reports specifically say should be recited at night, such as
reciting Aayat al-Kursi at night. Adhkaar which should be
recited specifically at night should be recited at night, and
those which should be recited specifically during the day
should be recited during the day. With regard to making them
up if one forgets them, I hope that he will be rewarded
for doing that.
From the fatwas of Shaykh Ibn `Uthaymeen for
al-Da'wah magazine, issue # 1741, 7/2/1421 AH, p. 36
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5666: Du'aa's between the adhaan and iqaamah
Question:
I would like to know what say(doa) before adhaan
and iqomah and after adhaan and iqomah.
Answer:
Praise be to Allaah.
1 _ With regard to du'aa' before the adhaan, there is
no du'aa' to be recited before the adhaan as far as I know.
If that time is singled out for any type of du'aa', this is
a reprehensible innovation (bid'ah). But if it is done
by coincidence and accidentally then there is nothing
wrong with it.
2 _ With regard to before the iqaamah, when the
muezzin is about to start the iqaamah, we know of no specific
words to be recited at this time. Doing so when there is no
solid shar'i evidence is a reprehensible innovation (bid'ah).
3 _ With regard to the time between the adhaan
and iqaamah, du'aa' is encouraged at this time and it
is mustahabb.
It was narrated that Anas said: The Messenger of
Allaah (peace and blessings of Allaah be upon him) said:
"Du'aa' is not rejected between the adhaan and iqaamah, so
make du'aa'."
(Narrated by al-Tirmidhi, 212; Abu Dawood, 437;
Ahmad, 12174 _ this version narrated by him. Classed as
saheeh by al-Albaani in Saheeh Abi Dawood, 489).
There is a specific du'aa' to be narrated immediately
after the adhaan:
It was narrated from Jaabir ibn `Abd-Allaah that
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "Whoever says when he hears the call
to prayer: `Allaahumma Rabba haadhihi'l-da'wat
il-taammah wa'l-salaat il-qaa'imah, aati Muhammadan
il waseelata wa'l-fadeelah, wab'athhu maqaaman mahmoodan illadhi
wa'adtah (O Allaah, Lord of this perfect call and the prayer to be offered, grant
Muhammad the privilege (of intercession) and also the eminence,
and resurrect him to the praised position that You
have promised),' my intercession for him will be permitted
on the Day of Resurrection."
(Narrated by al-Bukhaari, 589).
4 _ With regard to du'aa' after the iqaamah, we know
of no evidence for that. If any specific du'aa' is made in
the absence of any sound evidence, it is an
innovation (bid'ah).
5 _ With regard to du'aa' at the time of the adhaan, it
is Sunnah to repeat what the muezzin is saying, except
when he says "Hayya `ala'l-salaah, hayya
`ala'l-falaah (Come to prayer, come to success)," when you should say
`Laa hawla wa laa quwwata illa Billaah (there is no
power and no strength except with Allaah)."
It was narrated that `Umar ibn al-Khattaab said:
the Messenger of Allaah (peace and blessings of Allaah
be upon him) said: "If the muezzin says `Allaahu
akbar, Allaahu akbar' and one of you says,
`Allaahu akbar, Allaahu akbar'; then he says
`Ashhadu an laa ilaaha ill-Allaah' and you say
`Ashhadu an laa ilaaha ill-Allaah'; then he says,
`Ash-hadu anna Muhammadan Rasool Allaah' and you say,
`Ash-hadu anna Muhammadan Rasool Allaah'; then he says,
`Hayya `ala'l-salaah' and you say `Laa hawla wa laa quwwata illa
Billaah'; then he says, `Hayya
`ala'l-falaah' and you say `Laa hawla wa laa quwwata illa
Billaah'; then he says, `Allaahu akbar, Allaahu
akbar' and you say, `Allaahu akbar, Allaahu
akbar'; then he says `Laa ilaaha
ill-Allaah' and you say, `Laa ilaaha
ill-Allaah' from the heart, you will enter Paradise." (Narrated by Muslim, 385).
6 _ With regard to making du'aa' at the time of
the iqaamah, some of the scholars regarded it as being
like the adhaan, so it is mustahabb to repeat the words.
Other scholars did not regard it as mustahabb, because of
the weakness of the hadeeth which speaks of repeating
the words of the iqaamah. These scholars include
Shaykh Muhammad ibn Ibraaheem, in
al-Fataawa, 2/136, and Shaykh al-`Uthaymeen in
al-Sharh al-Mumti', 2/84.
It is a mistake to say "Aqaamaha Allaah wa
adaamaha Allaah" when the muezzin says
"Qad qaamat il-salaah," because the hadeeth narrated concerning that is
da'eef (weak).
It was narrated from Abu Umaamah or from one of
the Companions of the Prophet (peace and blessings of
Allaah be upon him) that Bilaal began to recite the iqaamah
and when he said, "Qad qaamat
il-salaah," the Prophet (peace and blessings of Allaah be upon him) said,
"Aqaamaha Allaah wa adaamaha Allaah." And he said
concerning the rest of the iqaamah something like what is
mentioned in the hadeeth of `Umar (may Allaah be pleased with
him) about the adhaan.
(Narrated by Abu Dawood, 528. This hadeeth was
classed as da'eef (weak) by al-Haafiz ibn Hajar in
al-Talkhees al-Habeer, 1/211)
And Allaah knows best.
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22765: Is there a set time for reciting the morning
and evening dhikrs?
Question:
Is there a set time for reciting the morning and
evening dhikrs, and if there is a set time but I do not
remember until after that time has ended, should I still recite
them, or not?
Answer:
Praise be to Allaah.
The correct view is that there is a set time for reciting
the morning and evening dhikrs, because of the
time mentioned in many ahaadeeth of the Prophet (peace
and blessings of Allaah be upon him) in which he
said: "Whoever says such and such in the morning…"
and "whoever says such and such in the evening…"
But the scholars differed to the exact start and end of
the time in the morning and the evening. Some of the
scholars said that the time in the morning begins when the
dawn comes, and ends when the sun rises. Others said that
it ends when the forenoon (al-duha) ends, but the
preferred time for dhikr is from when dawn begins until the
sun has risen. With regard to the evening, some scholars
said that the time (for dhikr) begins at the time of `Asr
and ends when the sun sets, and others said that the time
lasts until one-third of the night has passed. And some of
them said that the time for the evening dhikr starts after sunset.
Perhaps the most appropriate view is that a person
should strive to recite the morning dhikrs between dawn
and sunrise, then if he misses that it will be acceptable if
he recites them before the time of the forenoon
(al-duha) ends, which is shortly before the time for Zuhr
prayer. And he should recite the evening dhikrs between the
time of `Asr and Maghrib, then if he misses that it will
be acceptable if he recites them before one-third of the
night has passed. The evidence for this preference is the
fact that the Qur'aan urges us to remember Allaah in the
early morning (bukoor) and in the late afternoon
(`ashiy), which is the time between `Asr and Maghrib.
Ibn al-Qayyim (may Allaah have mercy on him)
said: "Allaah says (interpretation of the meaning):
`and glorify the Praises of your Lord, before the rising
of the sun and before (its) setting'
[Qaaf 50:39]
This is the interpretation of what is mentioned in
the ahaadeeth, `Whoever says such and such in the
morning… and in the evening'. What is meant by this is before
the sun rises, and before it sets. The time for that is
between dawn and sunrise, and between `Asr and Maghrib.
And Allaah says: `and glorify the praises of your Lord in
the `Ashi (i.e. the time period after the midnoon till
sunset) and in the Ibkaar (i.e. the time period from early
morning or sunrise till before midnoon)'
[Ghaafir 40:55]
Ibkaar means the first part of the day, and
`ashiy means the latter part. So the time for these dhikrs is after
Fajr and after `Asr."
(Summarized from al-Waabil al-Sayyib, 200. See
also Sharh al-Adhkaar al-Nawawiyyah by Ibn `Allaaj,
3/74, 75, 100).
There are also dhikrs to be recited during the night,
as was narrated in the hadeeth: "Whoever recites the
last two verses of Soorat al-Baqarah at night, that will
be sufficient for him." (al-Bukhaari, 4008; Muslim,
807). And it is known that the night starts at sunset
(Maghrib) and ends at dawn. So the Muslim must strive to
recite every dhikr that is connected to a specific time at the
right time, but if he misses it, should he make it up or not?
Shaykh Muhammad ibn Saalih al-`Uthaymeen (may Allaah have mercy on him) said: "With regard to
making it up if he forgets it, I hope that he will be rewarded
for that."
See also Question no 11169 and 3781.
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22015: Mentioning the name of Allaah in the washroom
Question:
Sometimes I feel afraid when I am in the washroom and
I mention the name of Allaah in my heart. What is the
ruling on that?
Answer:
Praise be to Allaah.
A person should not mention the name of his Lord
inside the washroom, because the place is not appropriate
for that. If he remembers Him in his heart that is OK, so
long as he does not say this out loud. Otherwise it is better
not to say it out loud in this place; he should wait until
he comes out.
Majmoo' Fataawa al-Shaykh Ibn `Uthaymeen, vol. 11,
p. 109 (www.islam-qa.com)
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10192: Is there a du'aa' for memorizing the Qur'aan?
Question:
Is there a du'aa' for memorizing the Qur'aan, and what
is the way to memorize it?
Answer:
Praise be to Allaah.
I do not know of any du'aa' for memorizing
Qur'aan, except one hadeeth. It was narrated that the Prophet
(peace and blessings of Allaah be upon him) taught it to `Ali
ibn Abi Taalib (may Allaah be pleased with him), but there
is some dispute as to how sound it is. Ibn Katheer
said concerning it: it is ghareeb, rather munkar (i.e., it is
not saheeh).
Al-Sayyid Muhammad Ridaa said, commenting on it:
its style is that of the fabricated reports, not the style of
the most eloquent of mankind, Muhammad (peace and blessings of Allaah be upon him) or the style of `Ali
ibn Abi Taalib (may Allaah be pleased with him), nor
the style of their age.
Al-Dhahabi said this is a shaadhdh (odd) munkar hadeeth.
From Fataawa al-Shaykh Muhammad ibn Saalih al-`Uthaymeen, Kitaab al-`Ilm,p. 157 (www.islam-qa.com)
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12560: Reading Qur'aan after Fajr prayer
Question:
At what times Quran can be read. My understanding
is Quran is one of forms of dhikar and dhikar can be
done at any time. But few brothers in our mosque feel that
it cannot be read between fajr and sun rise, reason is
we cannot perform sajjud during this time and if
sajde-thilawa comes we cannot perform sajdah and hence we
should be reading during this time. Please answer this
question in light of Quran and Sunnah with some evidence.
Answer:
Praise be to Allaah.
This question covers a number of issues
1 _ When is a Muslim not allowed to read the Qur'aan?
It is permissible for a Muslim to read Qur'aan in
all situations, except when he is junub (in a state of
major impurity following sexual activity); he is not
permitted to read Qur'aan in this situation. Shaykh al-Islam
[Ibn Taymiyah] said: "The scholars are unanimously
agreed that it is forbidden for the person who is junub to
read Qur'aan." (See Tawdeeh al-Ahkaam by `Abd-Allaah
al-Bassaam, vol. 1, p. 309)
With regard to what is mentioned about reading
Qur'aan being dhikr, this is correct, indeed it is one of the
best forms of dhikr, because it is the words of Allaah.
2 _ The Prophet (peace and blessings of Allaah be
upon him) forbade prayer at certain times. See the answer
to Question # 8818. It was narrated that it is not allowed
to pray or to bury the dead at those times, but that does
not include reading Qur'aan. Rather it was narrated from
the Prophet (peace and blessings of Allaah be upon him)
that it is mustahabb to remember Allaah (dhikr) after
Fajr, which undoubtedly includes reading Qur'aan.
Al-Tirmidhi narrated that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever prays Fajr in jamaa'ah,
then sits and remembers Allaah until the sun comes up,
then prays two rak'ahs, will have a reward like that of
Hajj and `Umrah." He said: the Messenger of Allaah
(peace and blessings of Allaah be upon him) said,
"Complete, complete, complete."
(al-Jumu'ah 535; classed as hasan by al-Albaani in
Saheeh Sunan al-Tirmidhi, 480). Disallowing this is not valid unless there is
evidence (daleel) to that effect; how can that be when there
is evidence to indicate that it is mustahabb?
3 _ Is sujood al-tilaawah (prostration during recitation
of Qur'aan) considered to be salaah (prayer)?
Shaykh Ibn `Uthaymeen said:
Some of the scholars were of the view that it is prayer.
Some of the scholars were of the view that it is not
prayer, because the definition of prayer does not apply to it, as
it is not proven in the Sunnah that there is any
takbeer (saying "Allaahu akbar" as in the beginning of prayer)
or tasleem (saying salaams, as at the end of prayer)
involved in it. The ahaadeeth narrated concerning
Sujood al-Tilaawah do not mention anything except
sujood (prostration) _ "he prostrated and we prostrated with
him" _ except for one hadeeth which was narrated by
Abu Dawood, but its isnaad is subject to question ("he
said `Allaahu akbar' when he prostrated"). But there is
no tasleem. It was not narrated in any hadeeth, da'eef
(weak) or saheeh (sound), that he said tasleem after doing
sujood al-tilaawah. If if there is no saheeh hadeeth to
indicate that one should say tasleem, then it is not prayer,
because prayer has to begin with takbeer and end with
tasleem. This is the view favoured by Shaykh al-Islam
Ibn Taymiyah (may Allaah have mercy on him). On this
basis there is no need for tahaarah (to have wudoo') or to
cover one's `awrah or to face the qiblah. It is permissible
to prostrate even if one has broken one's wudoo'
(minor impurity). Whoever studies the words of Ibn
Taymiyah will see that the correct view is that which he
expressed, which is that sujood al-tilaawah is not prayer and is
not subject to the same conditions as prayer. If you
recite Qur'aan from memory and you do not have wudoo',
and you come to an aayah where sujood is required,
then according to this view you may prostrate and it is
OK. Ibn `Umar (may Allaah be pleased with him), even
though he was known to be very strict, used to prostrate when
he did not have wudoo', but to be on the safe side it is
better not to prostrate without having wudoo'.
Al-Sharh al-Mumti' by Ibn `Uthaymeen, vol. 4, p. 126
On this basis, it is permissible to read Qur'aan
after praying Fajr, indeed it is mustahabb. With regard to
the issue of the reader coming across an aayah where
sujood al-tilaawah is required, after Fajr or after `Asr,
Shaykh Ibn Baaz (may Allaah have mercy on him) was
asked whether the person who is reading Qur'aan after `Asr
or after Fajr should do sujood al-tilaawah. He said:
It is prescribed to do sujood al-tilaawah after Fajr
and after `Asr, because this is something that is done for
a reason, and because it does not come under the rulings
of prayer according to the more correct of the two
scholarly views. Rather it comes under the ruling of reading
Qur'aan and saying tasbeeh ("subhaan Allaah") and tahleel
("laa ilaaha ill-Allaah"), so it is permissible for the one who
is reading Qur'aan to do sujood al-tilaawah, even if he
does not have wudoo', according to the more correct of
the two scholarly opinions.
Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy
on him), vol. 2, p. 344
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