Saturday 24 March 2012

Is there any virtue in offering du’aa’ on the day of ‘Arafah for those who are not on Hajj?


Will du’aa’ offered on the day of ‘Arafah by those who are not on Hajj be answered?.

Praise be to Allaah.
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no day on which Allaah ransoms more of His slaves from the Fire than the day of ‘Arafah. He draws close then He boasts about them before the angels and says, ‘What do these people want?’” Narrated by Muslim (1348).

It was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The best of du’aa’ is du’aa’ on the day of ‘Arafah, and the best that I and the Prophets before me said is ‘Laa ilaaha ill-Allaah wahdahu la 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, to Him be praise, and He has power over all things).” Narrated by al-Tirmidhi (3585)’ classed as hasan by al-Albaani in Saheeh al-Targheeb (1536).

It was narrated from Talhah ibn ‘Ubayd ibn Kurayz in a mursal report: “The best of du’aa’ is du’aa’ on the day of ‘Arafah.” Narrated by Maalik in al-Muwatta’ (500); classed as hasan by al-Albaani in Saheeh al-Jaami’ (1102).

The scholars differed concerning this virtue of du’aa’ on the day of ‘Arafah, whether it applies only to those who are in ‘Arafah or it includes other places. The more correct view is that it is general and that the virtue is connected to the day, but undoubtedly those who are in ‘Arafah have combined the virtue of the place with the virtue of the time.

Al-Baaji (may Allaah have mercy on him) said:

The words “The best of du’aa’ is on the day of ‘Arafah” mean the dhikr with the greatest blessing, the greatest reward and that which is most likely to be answered. It may be interpreted as referring to pilgrims only, because the meaning of du’aa’ on the day of ‘Arafah is very true in their case, and applies especially to them. But if the day of ‘Arafah is regarded in general terms, it is described as such because of the pilgrims being there. And Allaah knows best. End quote.

Al-Muntaqa Sharh al-Muwatta’ (1/358).

It is proven that some of the salaf regarded “al-ta’reef” as permissible, which means gathering in the mosques to offer du’aa’ and remember Allaah (dhikr) on the day of ‘Arafah. Among those who did that was Ibn ‘Abbaas (may Allaah be pleased with him). Imam Ahmad also regarded it as permissible although he did not do it himself.

Ibn Qudaamah (may Allaah have mercy on him) said:

Al-Qaadi said: There is nothing wrong with ta’reef, gathering in the afternoon of the day of ‘Arafah in the regions (i.e., other than ‘Arafah). Al-Athram said: I asked Abu ‘Abd-Allaah (i.e., Imam Ahmad) about ta’reef in the regions, where they gather in the mosques on the day of ‘Arafah, and he said: I hope that there is nothing wrong with it, as more than one did it. Al-Athram narrated that al-Hasan said: The first one who did ta’reef in Basra was Ibn ‘Abbaas (may Allaah have mercy on him). Ahmad said: The first ones who did it were Ibn ‘Abbaas and ‘Amr ibn Hurayth.

Al-Hasan, Bakr, Thaabit and Muhammad ibn Waasi’ used to attend the mosque on the day of ‘Arafah. Ahmad said: There is nothing wrong with it, it is only du’aa’ and remembrance of Allaah (dhikr). It was said to him: Do you do it? He said: As for me, no. And it was narrated that Yahya ibn Ma’een attended (the mosque) with the people on the afternoon of ‘Arafah. End quote.

Al-Mughni (2/129).

This indicates that they thought that the virtue of the day of ‘Arafah did not apply only to the pilgrims only, although gathering to remember Allaah and say du’aa’ in the mosques on the day of ‘Arafah was not narrated from the Prophet (peace and blessings of Allaah be upon him). Hence Imam Ahmad did not do it, but he allowed it and did not forbid it, because it was narrated that some of the Sahaabah did it, such as Ibn ‘Abbaas and ‘Amr ibn Hurayth (may Allaah be pleased with them).

And Allaah knows best.

Can the second wife pray against the first wife because she is mistreating her?


My husband has divorced me, after just eleven months of marriage!
My question is:
My heart is burning because he preferred his first wife over me, despite the fact that she wronged me and mistreated me. Is it haraam to pray for something bad to happen to her? Because I feel that I have no one but Allaah to defend me and settle scores for me. So I say all the time, “Allaah is sufficient for me and He is the best disposer of affairs. O Allaah, compensate me for my calamity and compensate me with something better than that.” And I say, “O Allaah, support me against the one who has wronged me, and avenge me,” and in fact I mean it.

Praise be to Allaah.
Firstly:

Allaah and His Messenger have warned us against wrongdoing. Allaah says (interpretation of the meaning):

“Consider not that Allaah is unaware of that which the Zaalimoon (wrongdoers) do”

[Ibraaheem 14:42]

And the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Beware of wrongdoing, for wrongdoing will be darkness on the Day of Resurrection.” Narrated by Muslim, 2578.

One of the worst forms of wrongdoing is a husband’s mistreatment of his wife, and not treating co-wives fairly.

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever has two wives and inclines towards one of them, will come of the Day of Resurrection with half of his body leaning.” Narrated by Abu Dawood (2133); classed as saheeh by Ibn Hajar in Buloogh al-Maraam, 315.

Al-Dhahabi (may Allaah have mercy on him) said in al-Kabaa’ir (p.109):

Wrongdoing includes wronging a woman with regard to her dowry, spending and clothing. End quote.

‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said:

A man and a woman will be taken by the hand on the Day of Resurrection and a voice will call out before the first and the last, saying: ‘This is So and so the son of So and so. Whoever has any dues from this man let him come and take his dues,’ and the woman will rejoice if she had any (unfulfilled) right over her father, or over her son, or over her brother, or over her husband.” Then Ibn Mas’ood recited the verse (interpretation of the meaning):

“there will be no kinship among them that Day, nor will they ask of one another”
[al-Mu’minoon 23:101]

Allaah will forgive whomsoever He will with regard to His own rights, but He will not forgive with regard to the rights of other people.

Narrated by al-Tabari in his Tafseer, 5/90.

Secondly:

Allaah has granted a concession to the one who has been wronged, allowing him to settle scores with the one who wronged him in this world; that is allowed only to an extent commensurate with the original wrong, with no transgression, overstepping the mark or wrongdoing.

Allaah says (interpretation of the meaning):

“Allaah does not like that the evil should be uttered in public except by him who has been wronged. And Allaah is Ever All‑Hearer, All‑Knower”

[al-Nisa’ 4:147]

Ibn Katheer said in al-Tafseer (1/572):

Ibn ‘Abbaas said concerning this verse:

Allaah does not like anyone to pray against anyone else, except if he has been wronged, in which case He has granted a concession allowing him to pray against the one who wronged him. That is the words “except by him who has been wronged”. But if he bears it with patience that is better for him. End quote.

Allaah says (interpretation of the meaning):

“And indeed whosoever takes revenge after he has suffered wrong, for such there is no way (of blame) against them.

42. The way (of blame) is only against those who oppress men and rebel in the earth without justification; for such there will be a painful torment”

[al-Shoora 42:41-42]

“And those who, when an oppressive wrong is done to them, take revenge”

[al-Shoora 42:39]

It was narrated that some of the Sahaabah prayed against those who had wronged them.

What a man from among the people of Kufah accused Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) of something of which he was innocent, Sa’d said: “I will pray for three things: O Allaah, if this slave of Yours is lying, and did this to show off, then give him a long life, make him live a life of poverty and expose him to temptations.” After that, the man used to say: “An old man who has been tempted; the du’aa’ of Sa’d affected me.” Narrated by al-Bukhaari, 755; Muslim, 453.

It was narrated from Muhammad ibn Zayd from Sa’eed ibn Zayd (may Allaah be pleased with him) that Arwa (a woman) had a dispute with him concerning part of his house. He said: “Let her have it, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Whoever takes a handspan of land unlawfully, his neck will be encircled with it down the seven earths on the Day of Resurrection.’ O Allaah, if she is lying then make her blind and make her grave in her house.” He said: and I saw her blind, clinging on to the wall, saying, “The du’aa’ of Sa’eed ibn Zayd affected me.” Whilst she was walking in the house, she came to a well that was in the house and fell into it, and it became her grave. Narrated by Muslim, 1610.

Al-Nawawi said in Sharh Muslim, 11/50.

The hadeeth of Sa’eed ibn Zayd (may Allaah be pleased with him) shows that it is permissible to pray against an aggressor or wrongdoer. End quote.

If the one who has been wronged prays against the one who wronged him, he should not go to extremes in that and should not overstep the limits prescribed by Allaah.

Al-Hasan al-Basri said:

He should not pray against him, rather he should say, “O Allaah, help me against him and give me my right from him.”

According to another report he said: He has been granted a concession allowing him to pray against the one who has wronged him, without transgressing the limits against him. End quote.

Tafseer Ibn Katheer, 1/572.

The best du’aa’ that the one who has been wronged can say is that which was narrated from the Prophet (peace and blessings of Allaah be upon him):

It was narrated that Jaabir (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: “O Allaah, make my hearing and my sight strong, and make them my heirs (i.e., keep them strong until I die), and support me against the one who has wronged me, and avenge me.” Narrated by al-Bukhaari in al-Adab al-Mufrad, 1/226; classed as saheeh by al-Albaani in Saheeh al-Adab al-Mufrad.

It was narrated from Ibn ‘Umar (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) rarely left a gathering without saying this du’aa’ for his companions: “O Allaah, give us a share of fear of You that will keep us from disobeying You… and grant us revenge over those who have wronged us, and grant us victory over our aggressors.” Narrated by al-Tirmidhi, 3502; classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

Thirdly:

Even better than that is to forgive and leave the matter of the wrongdoer to Allaah, may He be exalted, on the Day of Resurrection. The one who forgoes his right in this world will take it in abundance in the Hereafter, and his heart will be freed from resentment and grudges.

Al-Bukhaari entitled a chapter in his Saheeh (2/864):

Chapter: The one who has been wronged forgiving because of the verses in which Allaah says (interpretation of the meaning): “Whether you (mankind) disclose (by good words of thanks) a good deed (done to you in the form of a favour by someone), or conceal it, or pardon an evil, verily, Allaah is Ever Oft‑Pardoning, All‑Powerful” [al-Nisa’ 4:149], “The recompense for an evil is an evil like thereof; but whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the Zaalimoon (oppressors, polytheists, and wrongdoers)” [al-Shoora 42:40] and “And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allaah” [al-Shoora 42:43]. End quote.

The Prophet (peace and blessings of Allaah be upon him) said: “O ‘Uqbah ibn ‘Aamir, uphold ties with the one who cuts you off, give to the one who withholds from you, and forgive the one who wrongs you.” Narrated by Ahmad, 4/158; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 891.

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: a blanket of hers was stolen, and she started to pray against the one who had stolen it, and the Prophet (peace and blessings of Allaah be upon him) said: “Do not reduce the burden of his sin.”

Narrated by Abu Dawood, no. 1497; classed as saheeh by al-Albaani in Saheeh al-Targheeb, 2468.

Conclusion:

It is not permissible for a husband to wrong his wife, whether she is his only wife or she has a co-wife. It is permissible for the one who has been wronged to pray against the one who has wronged him, but it is not permissible for him to transgress in his du’aa’. And better than saying such a du’aa’ is to forgive.

And Allaah knows best.

Ruling on asking of Allaah by virtue of the status of the righteous before Him


Will Allaah honour the living slave by virtue of the righteous dead if we ask of Allaah “by virtue of the righteousness of Shaykh So and so and his position before You and his worship of You, to relieve me of my distress, O Allaah” – when we know that all benefits come from Allaah?.

Praise be to Allaah.
Undoubtedly du’aa’ is one of the greatest acts of worship prescribed in sharee’ah. It brings a person closer to his Lord, may He be glorified. And undoubtedly it is not permissible for anyone to worship Allaah except in the ways that He has prescribed on the lips of His Messenger (peace and blessings of Allaah be upon him). Al-Bukhaari (2499) and Muslim (3242) narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever innovates something in this matter of ours that is not part of it, will have it rejected.” According to the version narrated by Muslim: “Whoever does something that is not part of this matter of ours will have it rejected.”

Hence it may be known that turning to Allaah and beseeching Him in ways that were not narrated from His Prophet (peace and blessings of Allaah be upon him) in word or in deed, and in ways that were not done by the noble Sahaabah who were the keenest of people to do good and adhere to it, is a reprehensible innovation, which a person who loves his Lord and follows His Messenger (peace and blessings of Allaah be upon him) should not do and should not worship Allaah in that manner.

If we look at what you have mentioned in your question about beseeching Allaah by virtue of the status of the righteous, their worship and their position before Allaah, we will notice that this is something that has been innovated and was not narrated from the Prophet (peace and blessings of Allaah be upon him). Nor was it narrated from his noble companions that they ever sought to draw close to Allaah by virtue of the Prophet’s position and status before his Lord, whether during his lifetime or after his death. Rather during his lifetime they used to beseech Allaah by virtue of his du’aa’ for them, and when he (peace and blessings of Allaah be upon him) died, they sought to draw closer to Allaah by virtue of the du’aa’s of the living righteous, and they stopped seeking to draw closer to Him by virtue of the Prophet’s status. This clearly indicates that if beseeching Allaah or seeking to draw closer to Him by virtue of the Prophet’s status were something good and prescribed in Islam, they would have done it before us. Who dares claim that he is keener than ‘Umar ibn al-Khattaab (may Allaah be pleased with him) to do good when he turned away from seeking to draw closer to Allaah by virtue of the status of His Prophet (peace and blessings of Allaah be upon him) and sought to draw closer to Him by virtue of the du’aa’ of the paternal uncle of the Prophet, and the Sahaabah witnessed that and did not denounce him or object to that? It is narrated in Saheeh al-Bukhaari (954) from Anas ibn Maalik that if a drought came, ‘Umar ibn al-Khattaab (may Allaah be pleased with him) would ask al-‘Abbaas ibn ‘Abd al-Muttalib to pray for rain. He would say: “O Allaah, we used to beseech You by means of (the du’aa’ of) Your Prophet for rain and You would give us rain; now we beseech You by means of (the du’aa’ of) the paternal uncle of Your Prophet, so grant us rain.” Then it would rain.

What is meant by their beseeching Allaah by mean of the du’aa’ of the Prophet (peace and blessings of Allaah be upon him) or of al-‘Abbaas is beseeching Him through their du’aa’, based on what is said in some versions of this hadeeth, that Anas said: “If drought came at the time of the Prophet (peace and blessings of Allaah be upon him), they would ask him to pray for rain, and he would pray for rain for them, then it would rain. During the caliphate of ‘Umar…” and he narrated the same hadeeth. This was narrated by al-Ismaa’eeli in his al-Mustakhraj ‘ala’l-Saheeh. ‘Abd al-Razzaaq narrated from Ibn ‘Abbaas that “‘Umar prayed for rain in the prayer-place, and he said to al-‘Abbaas: ‘Get up and pray for rain.’ So al-‘Abbaas got up …” and he quoted the hadeeth. This was quoted by al-Haafiz in al-Fath and he did not comment on it.

Thus it is clear that the beseeching meant by ‘Umar (may Allaah be pleased with him) is du’aa’ by a righteous man. This is the correct kind of beseeching as prescribed in sharee’ah, and is indicated by a great deal of evidence. It was known at the time of the Sahaabah (may Allaah be pleased with them). If they were threatened with drought and there was no rain, they would ask the Messenger (peace and blessings of Allaah be upon him) to pray for them, and he would pray, then it would rain. There are many well-known ahaadeeth about this.

It says in Fataawa al-Lajnah al-Daa’imah (1/153):

It is not permissible to supplicate Allaah (du’aa’) by virtue of the Messenger of Allaah or by virtue of any of the Sahaabah or anyone else, or by the life of anyone, because acts of worship are tawqeefi (i.e., we must adhere to what is prescribed in the Qur’aan and Sunnah and not worship Allaah in any way except that which has been prescribed). Beseeching Allaah in the manner described (in the question) has not been prescribed by Allaah, rather He has commanded His slaves to beseech Him by His names and attributes, by believing in His Oneness, by having faith in Him, and by virtue of one’s righteous deeds – not by virtue of the status of So and so or by his life. So we must limit ourselves to that which Allaah has prescribed. Hence it is known that beseeching Allaah by virtue of the status or life of So and so is an innovation that has been introduced into Islam.

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: No one has the right to pride himself before Allaah on the righteousness of his forebears, for their righteousness is not part of his deeds for which he may deserve reward, as in the case of the three people in the cave. They did not beseech Allaah by the righteousness of their forebears, rather they beseeched Allaah by virtue of their own righteous deeds.

 We ask Allaah to make us steadfast in adhering to His religion and His sharee’ah until we meet Him…

And Allaah knows best.

See: al-Tawassul Anwaa’uhu wa Ahkaamuhu by Shaykh al-Albaani, p. 55ff

Fataawa al-Lajnah al-Daa’imah, 1/153

Al-Tawassul ila Haqeeqah al-Tawassul by Shaykh Muhammad Naseeb al-Rifaa’i, p. 180.

Is it essential that the du’aa’s recited in prayer be proven in the Sunnah?


When praying qiyaam al-layl, if the worshipper bows and prostrates for a long time, does he have to recite all the adhkaar that are narrated from the Prophet (peace and blessings of Allaah be upon him) or can he say whatever du’aa’ he likes?.

Praise be to Allaah.
There is nothing wrong with a worshipper saying whatever du’aa’ he wants in his prayer, those that are narrated in the Sunnah – which are the best and most comprehensive of du’aa’s – or any kind of permissible du’aa’ that he wishes.

The one who recites du’aas that are narrated in sharee’ah will be rewarded for following what is narrated in sharee’ah, and he will be rewarded for his du’aa’.

Among the texts which show that du’aa’ in general is permissible is the words of the Prophet (peace and blessings of Allaah be upon him): “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.” Narrated by al-Bukhaari (835) and Muslim (402). This was narrated concerning du’aa’ before the salaam at the end of the prayer.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

It is prescribed for the believer to say du’aa’ during his prayer in the places when du’aa’ is allowed, whether the prayer is obligatory or supererogatory (naafil). The places where du’aa’ is allowed are prostration, between the two prostrations and at the end of the prayer after the tashahhud and blessings upon the Prophet (peace and blessings of Allaah be upon him) and before the tasleem, as it is proven that the Prophet (peace and blessings of Allaah be upon him) used to pray for forgiveness between the two prostrations and it is proven that he used to say between the two prostrations: “Allaahumma ighfir li wa’rhamni wa’hdini wa’jburni wa’rzuqni wa ‘aafini (O Allaah, forgive me, have mercy on me, guide me, enrich me, grant me provision and keep me safe and sound).

And he (peace and blessings of Allaah be upon him) said: “As for bowing, glorify the Lord therein, and as for prostrating, strive hard in du’aa’ therein because it is more likely that you will receive a response.” Narrated by Muslim in his Saheeh. Muslim also narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.”

In al-Saheehayn it is narrated from ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) that when the Prophet (peace and blessings of Allaah be upon him) taught him the tashahhud he said: “Then let him choose whatever supplications he wishes.” According to another report: “Then let him choose whatever du’aa’ he likes and say it.”

There are many ahaadeeth that speak of this, and they indicate that it is prescribed to say du’aa’ in these places in the prayer, whether it has to do with the Hereafter or with worldly matters, so long as the du’aa’ does not involve any sin or severing of family ties. And it is better to say a lot of du’aa’s that were narrated from the Prophet (peace and blessings of Allaah be upon him). End quote.

Fataawa al-Shaykh Ibn Baaz (11/171, 172).

He (may Allaah have mercy on him) also said:

There is nothing wrong with saying du’aa’ during prayer, whether that is for oneself or for one’s parents or anyone else. Rather that is prescribed, because the Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a lot of du’aa’ then.” … Then he quoted the ahaadeeth that we have mentioned above, then he said:

So if he says du’aa’ when he is prostrating or at the end of the prayer, for himself or for his parents or for the Muslims, there is nothing wrong with that, because of the general meaning of these ahaadeeth and others. End quote.

Fataawa al-Shaykh Ibn Baaz (11/173, 174).

And Allaah knows best.

Time of du’aa’ when breaking fast


The fasting person will have his prayer answered when he breaks his fast, so when should he make du’aa’ – before, during or after breaking the fast? Are there any du’aa’s which were narrated from the Prophet (peace and blessings of Allaah be upon him) or that you can recommend for this time?

Praise be to Allaah.

This question was put to Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on him), who said:

“Du’aa’ should be made before iftaar (breaking the fast), at Maghrib, because this combines weakness and humility, and because he is still fasting. All of these are means of having one’s du’aa’ answered.  After breaking the fast, one is relaxed and happy, and may become negligent. But there is a hadeeth from the Prophet (peace and blessings of Allaah be upon him) which, if it is saheeh, shows that the du’aa’ may be made after breaking the fast. It said: ‘Thirst has gone, the veins are moist, and the reward is assured, if Allaah wills.” (Narrated by Abu Dawood; classed as hasan by al-Albaani in Saheeh Sunan Abi Dawood, 2066). This can only mean after breaking the fast. Similarly it was narrated that some of the Sahaabah said: “ O Allaah, for You I have fasted and with Your provision I have broken my fast.”

So you may pray to Allaah and say whatever du’aa’ you think is suitable.

Defining the hour when du’aa’ is answered on Friday


It is said that the dua during the time of kutbah is accepted or there is a moment in that period when it is answered ..but it is also said while listening to kutbah u should not talk and listen carefully how can we ask dua when we r not allowed to talk or distract our concentration?.

Praise be to Allaah.
Firstly:

The saheeh Sunnah indicates that there is a time on Friday when du’aa’s may be answered, and no Muslim happens to ask Allaah for good at that time but He will give it to him, as it says in the hadeeth narrated by al-Bukhaari (5295) and Muslim (852) from Abu Hurayrah who said: Abu’l-Qaasim (peace and blessings of Allaah be upon him) said: “On Friday there is an hour when, if a Muslims happens to pray at that time and ask Allaah for something good, He will give it to him.”

There are many views on when this time is. The most correct are two views:

Ibn al-Qayyim (may Allaah have mercy on him) said: The most correct of these views are two which are mentioned in proven ahaadeeth, and one of them is more likely than the other.

The first is that it is from the time when the imam sits on the minbar until the end of the prayer. The evidence for this opinion is the report which was narrated by Muslim in his Saheeh (853) from Abu Burdah ibn Abi Moosa al-Ash’ari who said: ‘Abd-Allaah ibn ‘Umar said to me: Did you hear your father narrating from the Messenger of Allaah (S) concerning the (special) hour on Friday? I said: Yes, I heard him say: I heard the Messenger of Allaah (S) say: “It is between the time when the imam sits down, until the prayer is over.”

Al-Tirmidhi (490) and Ibn Maajah (1138) narrated from Katheer ibn ‘Abd-Allaah ibn ‘Amr ibn ‘Awf al-Muzani from his father from his grandfather that the Prophet (peace and blessings of Allaah be upon him) said: “On Friday there is an hour of the day during which no person asks Allaah for something but He will give it to him.” It was said, When is that time? He said, “When the iqaamah for prayer is given, until the prayer ends.” [Shaykh al-Albaani said: It is da’eef jiddan (very weak)].

The second view is that it is after ‘Asr, and this is the more correct of the two views. This is the view of ‘Abd-Allaah ibn Salaam, Abu Hurayrah, Imam Ahmad and others.

The evidence for this view is the report narrated by Ahmad in his Musnad (7631) from Abu Sa’eed al-Khudri and Abu Hurayrah, that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On Friday there is an hour when no Muslim happens to ask Allaah for good at that time but He will give it to him, and it is after ‘Asr.” [In Tahqeeq al-Musnad its says: The hadeeth is saheeh because of corroborating evidence, but this isnaad is da’eef (weak)].

Abu Dawood (1048) and al-Nasaa’i (1389) narrated from Jaabir ibn ‘Abd-Allaah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Friday is twelve hours in which there is no Muslim who asks Allaah for something but He will give it to him, so seek the last hour after ‘Asr.” [Classed as saheeh by al-Albaani].

Sa’eed ibn Mansoor narrated in his Sunan from Abu Salamah ibn ‘Abd al-Rahmaan that some of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) gathered and spoke of the (special) hour on Friday, then they parted and did not disagree that it is the last hour on Friday. [al-Haafiz classed its isnaad as saheeh in al-Fath, 2/489].

In Sunan Ibn Maajah (1139) it is narrated that ‘Abd-Allaah ibn Salaam said: I said, when the Messenger of Allaah (S) was sitting, We find in the Book of Allaah that on Friday there is an hour when no believing slave happens to pray and ask Allaah for anything at that time, but Allaah will meet his need.

‘Abd-Allaah said: The Messenger of Allaah (S) pointed to me, saying, “Or some part of an hour.” I said, You are right, or some part of an hour. I said, What time is that? He said, “It is the last hours of the day.” I said, It is not the time of the prayer? He said, “Indeed, when a believing slave prays and then sits with nothing but the prayer keeping him, he is still in a state of prayer.”

Classed as saheeh by al-Albaani.

In Sunan Abi Dawood (1046), al-Tirmidhi (491) and al-Nasaa’i (1430) it is narrated from Abu Salamah ibn ‘Abd al-Rahmaan that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The best day on which the sun rises is Friday. On it Adam was created, on it he was sent down (to earth), on it his repentance was accepted, on it he died and on it the Hour will begin. There is no living being but it is in a state of apprehension on Friday from dawn until sunrise fearing the onset of the Hour, except jinn and mankind. On it there is an hour when no Muslim happens to pray and ask Allaah for what he needs, but He will give it to him. Ka’b said: Is that one day in every year? I said: No, it is every week. He said: Ka’b read the Tawraat (Torah) and said: The Prophet (peace and blessings of Allaah be upon him) spoke the truth. Abu Hurayrah said: Then I met ‘Abd-Allaah ibn Salaam and told him of my meeting with Ka’b, and ‘Abd-Allaah ibn Salaam said: I know which time it is. Abu Hurayrah said: I said to him: Tell me about it. ‘Abd-Allaah ibn Salaam said: It is the last hour of Friday. I said: How can it be the last hour of Friday when the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No Muslim happens to pray at that time,” but there is no prayer at that time. ‘Abd-Allaah ibn Salaam said: Didn’t the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Whoever sits waiting for the prayer is in a state of prayer until he prays”? I said: Then this is it.

Al-Tirmidhi said: A saheeh hasan hadeeth. Some of it is mentioned in al-Saheehayn. [It was classed as saheeh by al-Albaani.] End quote from Zaad al-Ma’aad (1/376).

Secondly:

According to the view that it is from the time when the imam sits down until the end of the prayer, that does not mean that the one who is praying behind the imam should distract himself with du’aa’ and not listen to the khutbah, rather he should listen to the khutbah and say ameen to the du’aa’ of the imam, and supplicate during his prayer, when prostrating and before the salaam.

By doing so, he will have offered du’aa’ during this special time, and if he also says du’aa’ in the last hour after ‘Asr, that is even better.

And Allaah knows best.

What the du’aa’ that will protect one from fire?


What the du’aa’ that will protect one from fire?.

Praise be to Allaah.
Firstly:

Fire is one of the major calamities from which the Prophet (peace and blessings of Allaah be upon him) used to seek refuge with Allaah and he would ask Allaah to protect him from it and from other calamities.

It was narrated that Abu’l-Yusr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say: “Allaahumma inni a’oodhu bika min al-taraddi wa’l-hadmi wa’l-gharaqi wa’l-hareeq, wa a’oodhu bika an yatakhabbatani al-shaytaan ‘inda al-mawt, wa a’oodhu bika an amoota fi sabeelika mudbiran, wa a’oodhu bika an amoot ladeeghan (O Allaah, I seek refuge with You from falling from a high place, being crushed (beneath a falling building etc), drowning and burning, and I seek refuge with You from being overpowered by the Shaytaan at the time of death, and I seek refuge with You from being killed (in jihad) for Your sake when fleeing from battle, and I seek refuge with You from dying from a scorpion sting or snake bite).” Narrated by al-Nasaa’i (5531) and by al-Haakim in al-Mustadrak (1/713). He said: Its isnaad is saheeh although they (al-Bukhaari and Muslim) did not narrate it. Al-Haafiz Ibn Hajar said in Badhal al-Ma’oon (199): it is proven. It was classed as saheeh by al-Albaani in Saheeh al-Nasaa’i.

I do not know of any specific saheeh du’aa’ in the Sunnah that the Muslim may recite so that Allaah might protect him against fire. Rather he should pray to Allaah to protect him from harm and disliked things, and ask Allaah to keep him safe and sound, and seek refuge from the things from which the Prophet (peace and blessings of Allaah be upon him) used to seek refuge, as mentioned in the hadeeth quoted above, for Allaah is the best of protectors and the most merciful of those who show mercy.

See the answer to question no. 22816.

Secondly:

There is a da’eef hadeeth about protection from fire and other calamities, and perhaps this is what the questioner is referring to.

It was narrated that Talq ibn Habeeb said: A man came to Abu’l-Darda’ (may Allaah be pleased with him) and said: O Abu’l-Darda’, your house has burned down. He said: It has not burned down. I know that Allaah would not do that because of some words that I heard from the Messenger of Allaah (peace and blessings of Allaah be upon him); whoever says them at the beginning of the day, no calamity will befall him until evening comes, and whoever says them at the end of the day, no calamity will befall him until morning comes: “O Allaah, You are my Lord, there is no god but You, in You have I put my trust and You are the Lord of the Mighty Throne. Whatever Allaah wills happens, and whatever He does not will does not happen. There is no power and no strength except with Allaah, the Most High, the Almighty. I know that Allaah has power over all things and that Allaah has encompassed all things with His knowledge. O Allaah, I seek refuge with You from the evil of my own self, and from the evil of every living creature whose forelock is in Your hand. My Lord is on a straight path.”

This was narrated by Ibn al-Sunni in his book ‘Aml al-Yawm wa’l-Laylah (25/hadeeth 27) and by al-Tabaraani in al-Du’aa’ (2/954).

Ibn al-Jawzi said in al-‘Ilal al-Mutanaahiyah (2/836, 837):

This hadeeth is not proven, and the problem with it is (the narrator) al-Aghlab ibn Tameem, of whom Yahya ibn Ma’een said: He is nothing. Al-Bukhaari said: His hadeeth is munkar. End quote.

This hadeeth was also narrated via another isnaad with similar wording. It was narrated by al-Haarith ibn Abi Usaamah in his Musnad (2/953). He said: Yazeed ibn Haroon told us: Mu’aadh Abu ‘Abd-Allaah told us: A man narrated it to me from al-Hasan.

This is a weak isnaad because the man who narrated it from al-Hasan is unknown.

The hadeeth was classed as da’eef (weak) by al-‘Iraaqi in Takhreej Ihya’ ‘Uloom al-Deen (1/316) and by Shaykh al-Albaani in Tahqeeq al-Kalim al-Tayyib (74).

Thirdly:

If Allaah decrees that a fire should occur, then some scholars regard it as mustahabb to say takbeer whilst putting it out, and they say that saying takbeer at the time of a fire will help in extinguishing it and prevent its harm.

A hadeeth concerning that was narrated from ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas, saying that the Prophet (peace and blessings of Allaah be upon him) said: “If you see a fire, then say takbeer, for takbeer will extinguish it.” Narrated by Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (295) and by al-Tabaraani in al-Du’aa’ (1/307). But it is a weak hadeeth. See al-Silsilah al-Da’eefah by al-Albaani (2603).

Ibn Taymiyah (may Allaah have mercy on him) said in al-Fataawa al-Kubra (5/188):

Hence the slogan of the prayers, the adhaan and the Eids is the takbeer, and it is mustahabb to say it in high places such as al-Safa and al-Marwah, when a person climbs up a hill or rides his mount and so on. With it fires are extinguished even if they are great, and at the time of the adhaan the shaytaan flees. End quote.

Ibn al-Qayyim (may Allaah have mercy on him) said in Zaad al-Ma’aad (4/194):

Because a fire is caused by the substance of the shaytaan from which he was created, and it causes some general destruction which befits the shaytaan and his substance and actions, the shaytaan helped with it and played some role in it, fire by its very nature seeks to dominate and destroy. These two matters – domination of the earth and destruction – are the way of the shaytaan to which he calls people, and by means of which he destroys the sons of Adam. Fire and the shaytaan both seek to dominate on earth and spread corruption and destruction, but the might of the Lord, may He be glorified and exalted, suppresses the shaytaan and his actions. Hence magnifying Allaah (by saying takbeer) has an effect in extinguishing fires, for nothing can resist the might of Allaah, may He be glorified and exalted. When the Muslim magnifies his Lord, his takbeer has the effect of suppressing the fire and the shaytaan who is made of its substance, so the fire is extinguished. We ourselves and others have tried this, and we have found it to be so. And Allaah knows best.

And Allaah knows best.

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