Du’aa’s for paying off debt

I have a lot of business debts that are connected to the market but the debts are so many that it is impossible to pay them off if current market conditions continue, and I cannot find any way to pay them off. What should I do?.

Praise be to Allaah.
We ask Allaah to relieve your distress and to pay off your debts, and to bless you from His bounty.

There follows some advice which we hope will be of help to you.

Firstly:

Be patient, and strive to free yourself from the situation you are in by seeking permissible ways of earning money from which you may make some profit and make up for your losses and pay off your debts. There are many means of earning money. A man may start with something small then it is blessed. We have seen this happen in real life.

Secondly:

Reduce your spending on yourself, and remember that your creditors are more entitled to anything that is surplus to your basic needs. Do not be heedless about the matter of debt, and do not be extravagant in your spending. Do not let despair cause you to forget it or to fall short in looking for a way out.

Thirdly:

Ask the creditors to be easygoing with you, and tell them that you are unable to pay it off, and ask them to give you more time. This is better for you than trying to avoid them or procrastinating, which will only make them angry with you.

Fourthly:

Set straight the relationship between you and Allaah, may He be exalted, and He will set straight the relationship between you and other people. Allaah has promised those who obey Him that He will give them more of His bounty, as He says (interpretation of the meaning):

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97]

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3]



“I said (to them): ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;

11. ‘He will send rain to you in abundance,

12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”

[Nooh 71:10-12]

So pray a great deal for forgiveness, and repent and do righteous deeds, for the Mercy of Allaah is close to those who do good.

Fifthly:

If you took out these loans intending to pay them back, then you must think positively of Allaah and trust that He will enable you to pay them off. Al-Bukhaari (2387) narrated that the Prophet (peace and blessings of Allaah be upon him) said:

 “Whoever takes people’s wealth intending to pay it back, Allaah will enable him to pay it back.” Ibn Maajah (2409) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah will be with the borrower until he pays off his debt, so long as it (the loan) is not for something that Allaah dislikes.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

Sixthly:

Turn to Allaah in supplication (du’aa’), and be certain of receiving a response, for whoever persists in knocking at the door will soon have it opened for him. Choose the times when du’aa’s are answered, such as the last third of the night, after ‘Asr on Friday, between the adhaan and iqaamah, when travelling, and when breaking one’s fast.

There follow some du’aa’s that are appropriate for your situation:

Al-Tirmidhi (3563) narrated from ‘Ali (may Allaah be pleased with him) that a mukaatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me? And if you have debt like the mountain of Seer, Allaah will pay it off for you. He said: ‘Say: Allaahumma akfini bi halaalika ‘an haraamika wa aghnini bi fadlika ‘amman siwaaka (O Allaah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’” This hadeeth was classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

Al-Tabaraani narrated in al-Mu’jam al-Sagheer that Anas ibn Maalik (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said to Mu’aadh (may Allaah be pleased with him): “Shall I not teach you a du’aa’ which you may say even if you have debt like Mount Uhud, so that Allaah might pay it off for you? Say, O Mu’aadh: ‘Allaahumma Maalik al-mulk, tu’ti al-mulk man tasha’ wa tanzi’ al-mulk mimman tasha’, wa tu’izzu man tasha’ wa tudhilul man tasha’, bi yadika al-khayr, innaka ‘ala kulli shay’in qadeer, Rahmaan al-dunya wa’l-aakhirah wa raheemahuma, tu’teeyahuma man tasha’ wa tamna’ minhuma man tasha’, arhamni rahmatan taghnini biha ‘an rahmati man siwaaka (O Allaah, Sovereign of all, You give dominion to whomsoever You will and You take dominion away from whomsoever You will, You exalt whomsoever You will and You bring low whomsoever You will. In Your hand is all goodness and You are able to do all things. Most Merciful and Most compassionate in this world and in the Hereafter, You give them to whomsoever You will and withhold them from whomsoever You will. Bestow mercy upon Me in such a manner that I have no need of the mercy of anyone but You).’”

Classed as hasan by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1821).

Ahmad (3712) narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“If a person who is afflicted by anxiety or sorrow says: ‘Allaahumma inni ‘abduka wa ibnu ‘abdika wa ibn ammatika naasiyati bi yadika maadin fiyya hukmuka ‘adlun fiyya qadaa’uka as’aluka bi kulli ismin huwa laka sammayta bihi nafsaka aw ‘allamtahu ahadan min khalqika aw anzaltahu fi kitaabika aw asta’tharta bihi fi ‘ilm il-ghaybi ‘indaka an taj’al al-Qur’aana rabee’a qalbi wa noora sadri wa jalaa’a huzni wa dhahaaba hammi (O Allaah, I am Your slave, son of Your slave, son of Your female slave, my forelock is in Your hand, Your command over me is forever executed and Your decree over me is just. I ask You by every name belonging to You with which You have named Yourself, or, or You have taught to any of Your creation, or You have revealed in Your Book, or You have preserved in the knowledge of the Unseen with You, that You make the Qur’aan the life of my heart and the light of my breast, and a departure for my sorrow and a release for my anxiety)’, then Allaah will take away his anxiety and sorrow, and will replace it with joy.”

It was said: “O Messenger of Allaah, should we not learn it?” He said: “Yes, whoever hears it should learn it.”

Classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1822).

May Allaah help us and you to do that which He loves and which pleases Him.

And Allaah knows best.

Is it permissible to ask Allaah for a specific amount of money?

Is it permissible to say in one’s du’aa’: O Allaah, give me this amount of money – 1000 riyals for example?.

Praise be to Allaah.
It is permissible for a person to ask his Lord for a worldly need, such as money or a wife and the like, as al-Tirmidhi (3973) narrated from Thaabit that Anas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Let one of you ask his Lord for what he needs, even asking Him for the lace of his shoe if it breaks.” Classed as hasan by al-Albaani in Mishkaat al-Masaabeeh.

It is better for this request to be accompanied by a request for benefit, blessing and help to obey Allaah, such as saying: O Allaah, bless me with good or halaal wealth, and bless it for me, and make it a help to me in obeying You and attaining Your pleasure. Or he may say: O Allaah, make me independent of means with that which You have permitted so that I have no need of that which You have forbidden. Or: Our Lord, give us good in this world and good in the Hereafter. For money may be a fitnah (temptation) and a trial, and may lead to doom.

 Among the du’aa’s of the Prophet (peace and blessings of Allaah be upon him) is that which was narrated by Ibn Maajah (925) from Umm Salamah, that the Prophet (peace and blessings of Allaah be upon him) used to say when he said salaam at the end of Fajr prayer: “O Allaah, grant me beneficial knowledge, goodly provision and accepted deeds.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

Al-Tirmidhi (3500) narrated from Abu Hurayrah that a man said: O Messenger of Allaah, I heard your du’aa’ last night and what reached me of it was that you said: O Allaah, forgive me my sins, make my house spacious and bless me in what you provide for me. He said: “Do you think that there is anything left out?” Classed as hasan by al-Albaani in Saheeh al-Jaami’ no. 1265.

And Allaah knows best.

Praying for the one who treats you kindly by saying “Jazak Allaahu khayran”

Is there anything wrong with saying “Jazak Allaahu khayran (may Allaah reward you with good)” to the one from whom you take money?.

Praise be to Allaah.
Good manners dictate that you should reciprocate the one who does you a favour. The Prophet (peace and blessings of Allaah be upon him) enjoined that and said: “Whoever does you a favour, then reciprocate, and if you cannot find anything with which to reciprocate, then pray for him until you think that you have reciprocated him.” Narrated by Abu Dawood (1672); classed as saheeh by al-Albaani.

Reciprocating kindness means choosing that which will make the one who did you a favour feel happy, just as he made you feel happy. So you should strive to thank him in kind. Allaah says (interpretation of the meaning):

“Is there any reward for good other than good?”

[al-Rahmaan 55:60]

If you are not able to reciprocate with a gift, or helping with some task, or offering some service, etc, then at least you can say du’aa’ for him, and this du’aa’ may be a means of bringing him happiness in this world and in the Hereafter.

One of the best forms of du’aa’ for the one who has done you a favour is that which is mentioned in the Sunnah:

It was narrated that Usaamah ibn Zayd (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has a favour done for him and says to the one who did it, ‘Jazak Allaahu khayran,’ has done enough to thank him.”

Narrated by al-Tirmidhi (1958) and by al-Nasaa’i in al-Sunan al-Kubra (6/53); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

This du’aa’ is also narrated from the Prophet (peace and blessings of Allaah be upon him) in a lengthy hadeeth in which it says: “You are the Ansaar, may Allaah reward you with good (jazaakum Allaahu khayran), for you are decent and patient.” Narrated by Ibn Hibbaan (7277) and al-Haakim (4/79). He said: its isnaad is saheeh, and al-Dhahabi agreed with him. Shaykh al-Albaani said in al-Silsilah al-Saheehah (3096): It is as they said.

This phrase was often uttered by the Sahaabah (may Allaah be pleased with them).

It says in Musannaf Ibn Abi Shaybah  (5/322): ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: If one of you knew what there is in his saying to his brother, ‘Jazaak Allaahu khayran’, you would say it a great deal to one another.

Usayd ibn al-Hudayr (may Allaah be pleased with him) said to ‘Aa’ishah (may Allaah be pleased with her): May Allaah reward you with good (O ‘Aa’ishah), for by Allaah, you never have any problem but Allaah grants you a way out and makes it a blessing for the Muslims. Narrated by al-Bukhaari (336) and Muslim (367).

In Saheeh Muslim (1823) it is narrated that Ibn ‘Umar (may Allaah be pleased with him) said: I came to my father when he was wounded and they praised him and said: May Allaah reward you with good, and he said: I have hope and fear – meaning hope for that which is with Allaah of reward and mercy, and fear of that which is with Him of punishment.

What is meant by the phrase “Jazaak Allaahu khayran (May Allaah reward with you good)” is asking Allaah to reward you with a great deal of good.

Fayd al-Qadeer (1/410)

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in Sharh Riyaadh al-Saaliheen (4/22):

Reciprocation depends on the situation. With some people, reciprocation may be by giving him something similar to what he gave you, or more. With others it may be by praying for him and he would not accept a gift of money, because if a great man who has a lot of wealth and high status and honour among his people gives you something and you give him a similar gift, he will think that you are failing to give him his due, but for such a person you should pray to Allaah for him. “And if you cannot find anything with which to reciprocate, then pray for him until you think that you have reciprocated him.” That may be by saying to him, Jazaak Allaahu khayran. That is because if Allaah rewards him with good, that will bring him happiness in this world and in the Hereafter. End quote.

And Allaah knows best.

Mistakes that prevent du’aa’ from being accepted

There are many mistakes that happen with regard to du’aa’ and prevent the du’aa’ from being accepted. What are these mistakes?.

Praise be to Allaah.
The mistakes that may be made in du’aa’ are very many; most of them come under the heading of transgression in du’aa’, such as:

1 – When the du’aa’ includes shirk or association of others with Allaah, such as calling upon someone or something other than Allaah along with Him, whether it is a person, a tree or a grave, because du’aa’ is an act of worship and directing it towards anyone other than Allaah is shirk, and shirk is the worst of sins by which Allaah is disobeyed. In the hadeeth it says: Which sin is worst before Allaah? He said: “To appoint a rival to Allaah, when He has created you.” Narrated by al-Bukhaari and Muslim.

2 –When the du’aa’ includes some innovated means of tawassul (seeking to draw closer to Allaah), such as tawassul by means of the person of the Prophet (peace and blessings of Allaah be upon him) or by his status. Islam is based on following, not on innovating.

3 – Wishing for death because of a calamity that has befallen one. In the hadeeth it is narrated that Khabbaab (may Allaah be pleased with him) said: “Were it not that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray for death, I would have prayed for it.” Narrated by al-Bukhaari (6350) and Muslim (2681).

In the hadeeth it says: “No one of you should wish for death because of some harm that has befallen him. If he must wish for it, then let him say: ‘O Allaah, keep me alive so long as living is good for me, and cause me to die when death is good for me.’” Narrated by al-Bukhaari (6531) and Muslim (2680).

4 – Praying for the punishment to be hastened. It is better to ask Allaah to keep us safe and sound in this world and in the Hereafter. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a Muslim man who was sick and had grown feeble like a chicken. The Messenger of Allaah (S) said to him: “Did you pray for anything or ask for it?” He said: Yes, I used to say: O Allaah, whatever punishment You would give me in the Hereafter, bring it forward in this world. The Messenger of Allaah (S) said: “Subhaan Allaah! You cannot bear it. Why didn’t you say, O Allaah, give us good in this world and good in the Hereafter and save us from the torment of the Fire?” Then he prayed to Allaah for him, and He healed him. Narrated by Muslim (2688).

5 – Du’aa’ against one’s family and wealth. In the hadeeth it says: “Do not pray against yourselves, do not pray against your children, and do not pray against your wealth, lest that coincide with an hour when Allaah is asked and He answers your prayers.” Narrated by Muslim (3009).

6 – Praying for the severing of family ties, such as praying against someone and asking that there be a rift between him and his wife or some of his relatives.

7 – Praying for a limitation of mercy, such as saying: O Allaah, send rain upon our land only, and so on.

8 – Failing to observe proper etiquette in making du’aa’ to Allaah, such as saying du’aa’ in a manner that is not appropriate. Al-Khattaabi said: It is not proper to say, O Lord of the dogs, or O Lord of the pigs and monkeys, even though all creatures are created by Him and He has complete power over all of them. Sha’n al-Du’aa’ (153).

What is appropriate when calling upon one’s Lord is to observe proper etiquette as much as possible and to avoid anything that is not befitting. The attitude should be one of humility and submission.

The Prophet (peace and blessings of Allaah be upon him) used to praise his Lord a great deal in his du’aa’, to such an extent that it seemed that he could not praise Him enough. He said: “I seek refuge in You from You; I cannot praise You enough.”

9 – Relying on someone else in du’aa’. You see some people who do not call upon Allaah themselves on the basis that they are sinners, so they always ask others to make du’aa’ for them. Although this is permissible in general, there are some reservations concerning it. Hence one should make a great deal of du’aa’ and think positively, and think of the greatness of Allaah’s bounty and generosity, no matter how great one’s sin, for the mercy of Allaah will encompass him. If Allaah answers the prayers of the mushrikeen when they are in dire straits, then He is more likely to answer the prayers of the believers, despite their shortcomings.

A man came to Maalik ibn Dinar and said: I ask you by Allaah to pray for me, for I am in dire straits. He said: “Then ask of Him (yourself), for He answers the one who is in dire straits.” al-Jaami’ li Ahkaam il-Qur’aan (13/223).

10 – Despair and lack of certain faith of an answer to the du’aa’. Some people, when they are afflicted with a chronic disease, think that they cannot be cured and they give up du’aa’ and fail to turn to Allaah, and perhaps the shaytaan makes them think that there is no need for du’aa’.

This is one of the most serious mistakes, and it is ignorance of Allaah and His power and kindness, for Allaah is Able to do all things, and when He wills a thing He says to it “Be!” and it is.

When Zakariya (peace be upon him) was an old man and his wife was barren, he prayed for offspring: “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation” [Aal ‘Imraan 3:38]. And Allaah answered his prayer: “Then the angels called him, while he was standing in prayer in Al-Mihraab (a praying place or a private room), (saying): “Allaah gives you glad tidings of Yahya (John)…” –Aal ‘Imraan 3:39]. So do not despair of the help of Allaah or think that the Mercy of Allaah is limited.

11 – Going to extremes in raising the voice, especially in the presence of loudspeakers. The voices of those who are making du’aa’ may be heard from afar, and this is a mistake and transgression, and it is a form of showing-off. It is better to raise the voice only so much as is needed for the worshippers to hear if they are saying Ameen behind you.

12 – Saying, “O Allaah, I am not asking You to change the decree, rather I am asking You to help me in dealing with it.” This is wrong because Allaah has prescribed for us to ask Him to change the decree, because every calamity that befalls a person is divinely decreed.

In a well known du’aa’ it says: “Protect me from the evil of that which You have decreed, for You decree and no decree is passed over You.” al-Bukhaari said: “Chapter on one who seeks refuge with Allaah from calamity and a bad fate, and the verse in which Allaah says (interpretation of the meaning): “Say: I seek refuge with (Allaah), the Lord of the daybreak” [al-Falaq 113:1].  Then he mentioned the words of the Prophet (peace and blessings of Allaah be upon him): “Seek refuge with Allaah from hardship, calamity and a bad fate.” Narrated by al-Bukhaari (7/215).

13 – Making du’aa’ al-Qunoot lengthy. Praying in a manner that does not befit what is sought, especially at times of calamity, because Qunoot at times of calamity is only prescribed to pray for some people or against others.

Ibn Taymiyah (may Allaah have mercy on him) said: The one who is praying Qunoot should say at such times the du’aa’ that is suited to that calamity. Al-Fataawa 22/217.

And he said: The Sunnah is to pray Qunoot at the time of calamity and to ask for what is appropriate for those people who are at war against the Muslims. Al-Fataawa, 21/155.

These are some of the mistakes that are made in du’aa’. We ask Allaah to guide us aright and to help us to do and say the right thing.

It is not permissible to pray against oneself

I am a girl who was born with a physical defect, which is that I do not have a uterus. My younger sister started her periods late and I was afraid that she would be like me, so I asked Allaah not to let me get married and to grant my sister her periods so that she would not be different from her friends and she would not go through what I went through. Is it permissible now that she has reached puberty, praise be to Allaah, to pray to Allaah for a righteous husband or will I be sinning if I do that?.

Praise be to Allaah.
It is permissible for you to pray to Allaah to bless you with a righteous husband, and there is no sin on you for that. You were wrong in offering the first du’aa’, because the Prophet (peace and blessings of Allaah be upon him) forbade praying against oneself.

Muslim (3014) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Do not pray against yourselves, do not pray against your children, do not pray against your wealth, lest that coincide with a time when Allaah is asked and He answers your prayer.”

And Muslim (920) narrated that the Prophet (peace and blessings of Allaah be upon him) said: “Do not pray against yourselves, except for good things, for the angels say Ameen to whatever you say.”

And Muslim (6288) narrated from Anas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) visited a Muslim man who had grown weak like a chicken. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to him: “Did you pray for anything or ask Him for anything?” He said: Yes, I used to say: O Allaah, whatever punishment You are going to give me in the Hereafter, give it to me in this world. The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Subhaan Allaah! You cannot bear it. Why didn’t you say: O Allaah, give us good in this world and good in the Hereafter, and protect us from the torment of the Fire?” Then he prayed to Allaah for him, and He healed him.

We ask Allaah to bless you with a righteous husband.

And Allaah knows best.

Should the imam and the congregation raise their hands when he says the du’aa’ during the Friday khutbah?

When the imam says du’aa’ during the khutbah on Friday, should he raise his hands or not? Should the congregation raise their hands or not?.

Praise be to Allaah.
When the khateeb says du’aa’ on Friday when he is on the minbar, the Sunnah is for him not to raise his hands when saying du’aa’, and the members of the congregation should not raise their hands either, rather it is sufficient for the imam to point with his forefinger, as is proven from the Prophet (peace and blessings of Allaah be upon him). Some of the Sahaabah criticized those who raised their hands when du’aa’ was said in the khutbah, because that was not the practice of the Prophet (peace and blessings of Allaah be upon him).

Muslim (874) narrated from ‘Umaarah ibn Ru’aybah (may Allaah be pleased with him) that he saw Bishr ibn Marwaan on the minbar, raising his hands, and he said: How ugly are these two hands. I saw the Messenger of Allaah (peace and blessings of Allaah be upon him) doing no more than this with his hand, and he pointed with his index finger.

Al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This shows that the Sunnah is not to raise the hands during the khutbah, and this is the view of Maalik, our companions and others. Al-Qaadi narrated that some of the salaf and some of the Maalikis allowed it because the Prophet (peace and blessings of Allaah be upon him) raised his hands in the Friday khutbah when he prayed for rain. But the earlier scholars responded by saying that this raising of the hands was for a reason. End quote.

If the imam prays for rain during the Friday khutbah, then it is Sunnah for him to raise his hands, following the example of the Prophet (peace and blessings of Allaah be upon him), and the members of the congregation should also raise their hands and say Ameen to his du’aa’, because of the report narrated by al-Bukhaari (933) and Muslim (897)  from Anas ibn Maalik (may Allaah be pleased with him) who said: The people were stricken with a drought and famine at the time of the Prophet (peace and blessings of Allaah be upon him) and whilst the Prophet (peace and blessings of Allaah be upon him) was delivering the khutbah one Friday, a Bedouin stood up and said: O Messenger of Allaah, our wealth has been destroyed and our children are starving; pray to Allaah for us. He raised his hands and we could not see any cloud in the sky, but by the One in Whose hand is my soul, no sooner had he lowered them but there appeared clouds like mountains. Then he did not step down from the minbar but I saw rain flowing down his beard (peace and blessings of Allaah be upon him).

Shaykh Ibn Baaz (may Allaah have mercy on him) was asked: What is the ruling on one who raises his hand when the khateeb is praying for the Muslims in the second khutbah? Please quote the evidence, may Allaah reward you.

He replied: Raising the hands is not prescribed in the Friday khutbah or in the Eid khutbah, for the imam or the congregation. Rather what is prescribed is to listen attentively to the khutbah and say Ameen to the du’aa’ quietly without raising one's voice. As for raising the hands, that is not prescribed, because the Prophet (peace and blessings of Allaah be upon him) did not raise his hands during the Friday khutbah or the Eid khutbah, and when one of the Sahaabah saw one of the governors raising his hands in the Friday khutbah, he criticized him for that and said: The Prophet (peace and blessings of Allaah be upon him) did not raise (his hands). Yes, if he prays for rain during the Friday khutbah, then he may raise his hands when praying for rain, because the Prophet (peace and blessings of Allaah be upon him) used to raise his hands in that situation. So if he prays for rain in the Friday khutbah or in the Eid khutbah, then it is prescribed for him to raise his hands, following the example of the Prophet (peace and blessings of Allaah be upon him). End quote from Majmoo’ al-Shaykh Ibn Baaz (12/339).

And Allaah knows best

The meaning of sending blessings upon the Prophet

My question is that I want to find out the meaning of ALL the durood shariff and its meanings in english.

Praise be to Allaah.
“Allaahumma salli ‘ala Muhammad wa ‘ala Aali Muhammad kama salayta ‘ala aali Ibraaheem, wa baarik ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala aali Ibraaheem innaka hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad as You sent prayers upon the family of Ibraaheem, and send blessings upon Muhammad and upon the family of Muhammad, as You sent blessings upon the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory).”

“Allaahumma” means, O Allaah.

“Salli ‘ala Muhammad (send prayers upon Muhammad).” The prayers of Allaah upon Muhammad means His praising him before the higher assembly, i.e., the angels who are close to Him.

“Wa ‘ala aali Muhammad (and upon the family of Muhammad)” means and send blessings upon the family of Muhammad. It was said that the family of Muhammad are his followers who follow his religion; or it was said that the family of the Prophet (peace and blessings of Allaah be upon him) are his relatives who believed. The first view is the one which is correct because the word “aal” (translated here as “family”) means followers.

“Kama salayta ‘ala Ibraaheem (as You sent prayers upon the family of Ibraheem).” Some of the scholars said that what this means is: as You previously bestowed Your bounty upon the family of Ibraaheem, then bestow Your bounty upon Muhammad and His family.

“Baarik ‘ala Muhammad wa ‘ala aali Muhammad (Send blessings upon Muhammad and upon the family of Muhammad)” means send down blessings. Blessings means a lot of good things on a continuous and ongoing basis.

“Kama baarakta ‘ala aali Ibraaheem (as You sent blessings upon the family of Ibraaheem)” i.e., O Lord, You bestowed Your favour upon the family of Ibraaheem and blessed them, so send blessings upon the family of Muhammad.

“Innaka hameedun majeed (You are indeed Worthy of Praise, Full of Glory). Hameed means praising and praiseworthy, praising His slaves and close friends who obey His commands, and praiseworthy, to be praised for His attributes of perfection and great blessings.

Majeed means Owner of Majesty. Majesty means greatness and perfect power.

 Al-Sharh al-Mumti’, 3/227.

Is there any reason not to make du’aa’ after praying an obligatory prayer?

What is the ruling on making du’aa’ after an obligatory prayer? Is there any evidence to show that one should not do this?

Praise be to Allaah.
It was not narrated from the Prophet (peace and blessings of Allaah be upon him) or from any of his companions, as far as we know, that they used to raise their hands and say du’aa’ after praying an obligatory prayer. Hence we know that this is a bid’ah (innovation), because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does anything that is not in accordance with this matter of ours (Islam) will have it rejected.” (narrated by Muslim in his Saheeh, 3243). And he said: “Whoever innovates anything in this matter of ours (Islam) that is not part of it will have it rejected.” (Saheeh – agreed upon).

However, reciting du’aa’ without raising one’s hands and without reciting it in unison is fine, because evidence to that effect was reported from the Prophet (peace and blessings of Allaah be upon him), indicating that he made du’aa’ both before and after prayer. The same applies to making du’aa’ after praying naafil prayers, because there is no evidence to indicate that this should not be done, even if one raises one’s hands, because raising the hands is one of the means of having one’s du’aa’ answered. But that should not be done all the time, rather only sometimes, because it was not reported that the Prophet (peace and blessings of Allaah be upon him) used to make du’aa’ raising his hands after every naafil prayer. All goodness rests in following the example of the Prophet (peace and blessings of Allaah be upon him) because Allaah says (interpretation of the meaning):

“Indeed in the Messenger of Allaah (Muhammad) you have a good example to follow”[al-Ahzaab 33:21]

From Majmoo’ Fataawa wa Maqaalaat Mutanawwi’ah li Samaahat al-Shaykh Ibn Baaz (may Allaah have mercy on him), 11/168.

See also Question no. 11543.


Its the responsibility of every Moslem in learning Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be aware of the basic of Islam and why it was reviled you bet it was vituperated and verity teaching of holy Quran and with Quranic tajweed we read Quran we can understand better all the replies that are necessitated if we study koran from a qualified Quran tutor he will let you know verity substance of Islam and why koran was reviled for it we should gain the information of the Holy Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we continue with not simply learning quran for beginners but gaining the information of Quran tafseer and one query that we all is required to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the query remains the very same that the reasons why we are here in the world but if yes then whom we have to respond is there any Divine All these response can be found when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our job.

Is it prescribed to raise the hands when reciting the adhkaar of morning and evening?

I read the adhkaar of morning and evening straight after fajr and Maghrib. Should I raise my hands while reading these dua’s?.

Praise be to Allaah.
It is not prescribed to raise the hands when reciting the adhkaar of morning and evening, or when reciting adhkaar following the prescribed prayers, because there is no evidence that doing so is mustahabb.

The basic principle is that it is mustahabb to raise the hands for every du’aa’, except at the times when the Prophet (peace and blessings of Allaah be upon him) said du’aa’ but did not raise his hands, such as the du’aa’ during the Jumu’ah khutbah when it is not a prayer for rain (istisqa’), du’aa’ during tawaaf and saa’i, and du’aa’ following prayer, whether what is meant by du’aa’ following prayer is du’aa’ before the salaam or after it. The Prophet (peace and blessings of Allaah be upon him) did not raise his hands at these times.

But if a person raises his hands in some places sometimes, there is nothing wrong with that in sha Allaah.

See the answer to question no. 11543.

The scholars of the Standing Committee for Issuing Fatwas was asked: Is du’aa’ after obligatory prayer Sunnah? Should the du’aa’ be accompanied by raising of the hands? Is it better to raise the hands with the imam or not?

They replied: Du’aa’ after the obligatory prayers is not Sunnah if that is done by raising the hands, whether it is done by the imam alone or the worshipper alone or by both of them together. Rather that is bid’ah (innovation), because it is not narrated from the Prophet (peace and blessings of Allaah be upon him) or from the Sahaabah (may Allaah be pleased with them). As for saying du’aa’ without that, there is nothing wrong with it because there are some ahaadeeth which speak of that. End quote.

Fataawa al-Lajnah al-Daa’imah (7/103).

Shaykh Ibn Baaz (may Allaah have mercy on him) said: Raising the hands  in du’aa’ is one of the means of having du’aa’ answered in any place. The Prophet (peace and blessings of Allaah be upon him) said: “Your Lord is modest and concealing, and He too shy, if His slave raises his hands to Him for them to come back to him empty.” And he (peace and blessings of Allaah be upon him) said: “Allaah is Good and only accepts that which is good. Allaah commanded the believers to follow the same commandments as He gave to the Messengers. He says (interpretation of the meaning):

‘O (you) Messengers! Eat of the Tayyibaat [all kinds of Halaal (lawful) foods which Allaah has made lawful (meat of slaughtered eatable animals, milk products, fats, vegetables, fruits)] and do righteous deeds. Verily, I am Well-Acquainted with what you do’ [al-Mu’minoon 23:51]

‘O you who believe (in the Oneness of Allaah — Islamic Monotheism)! Eat of the lawful things that We have provided you with’ [al-Baqarah 2:172]

Then he mentioned a man who has travelled on a long journey and is dishevelled and covered with dust; he stretches forth his hands to the heaven, (saying) “O Lord, O Lord”, but his food is haraam, his drink is haraam, all his nourishment is haraam, so how can he du’aa’ be accepted?” Narrated by Muslim in his Saheeh.

So He has made one of the means of du’aa’ being answered the raising of the hands, and one of the reasons for du’aa’ not being answered is the consumption of haraam food. This indicates that raising the hands is one of the causes of du’aa’ being answered, whether on board a plane or train or in a car or in a space ship or anything else. If a person says du’aa’ and raises his hands, this is one of the causes of du’aa’ being answered, except at the times when the Prophet (peace and blessings of Allaah be upon him) did not raise his hands, such as the Jumu’ah khutbah, when he did not raise his hands except when praying for rain, when he did raise his hands. Similarly, between the two prostrations and before the salaam in the last tashahhud, he (peace and blessings of Allaah be upon him) did not raise his hands, so we should not raise our hands in these places where the Prophet (peace and blessings of Allaah be upon him) did not raise his hands. His doing something is evidence and his not doing something is evidence. Similarly, after saying the salaam at the end of the five daily prayers, when reciting the prescribed adhkaar, he did not raise his hands so we should not raise our hands, following his example. As for the places where he (peace and blessings of Allaah be upon him) did raise his hands, the Sunnah is to raise the hands following his example, and because that is one of the means of having du’aa’ answered. The same applies to cases where the Muslim should call upon his Lord in du’aa’ and it is not narrated whether the Prophet (peace and blessings of Allaah be upon him) raised his hands or not; in these cases we should raise our hands because of the ahaadeeth which indicate that raising the hands is one of the means of having du’aa’ answered, as stated above.

End quote from Majmoo’ Fataawa al-Shaykh Ibn Baaz (may Allaah have mercy on him) (6/158).

And Allaah knows best.

She has three daughters – is it permissible for her to ask Allaah for a righteous son?

I have three daughters and I praise Allaah for His blessing, but I wish that Allaah would bless me with a son. Can I pray to Allaah to bless me with this son?.

Praise be to Allaah.
Yes, it is permissible for you to ask Allaah to bless you with a righteous son. The Prophet of Allaah Sulaymaan (peace be upon him) wished for that. It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Sulaymaan ibn Dawood said: Tonight I shall go around to ninety wives and each woman will become pregnant with a knight who will strive for the sake of Allaah.” Narrated by al-Bukhaari (3424) and Muslim (1654). But he wished for these boys so that they would strive for the sake of Allaah and support the religion of Allaah, not just so that he could enjoy having sons.

And Zakariya (peace be upon him) prayed to his Lord and said:

“O My Lord! Leave me not single (childless), though You are the Best of the inheritors”

[Maryam 19:89]

And Allaah says that among the prayers of the slaves of the Most Merciful are the words (interpretation of the meaning):

“And those who say: Our Lord! Bestow on us from our wives and our offspring the comfort of our eyes, and make us leaders of the Muttaqoon (the pious)”

[al-Furqaan 25:74]

We say “a righteous son” because a son may be a blessing for his family or he may be a curse, so we ask Allaah to bless you with a righteous son who will bring you joy.

It should be noted that Allaah gives both male and female children, to whomsoever He will, by His wisdom and knowledge. The believer can only accept and submit to the will of Allaah, and rejoice in His blessing. Allaah, may He be glorified and exalted, says (interpretation of the meaning):

“To Allaah belongs the kingdom of the heavens and the earth. He creates what He wills. He bestows female (offspring) upon whom He wills, and bestows male (offspring) upon whom He wills.

50. Or He bestows both males and females, and He renders barren whom He wills”

[al-Shoora 42:49-50]

Having daughters is a blessing of which many people are unaware, because they are easy to raise, and because of the great reward that a person may gain through them, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever takes care of two girls until they reach puberty, he and I will come like this on the Day of Resurrection” – and he held his two fingers together. Narrated by Muslim (2631). According to al-Tirmidhi: “Whoever takes care of two girls, he and I will enter Paradise like this” and he pointed with his two fingers. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

May Allaah help us all to do that which He loves and which pleases Him.

And Allaah knows best.

Parents’ du’aa’ against children

What is the ruling on parent’s du’aa’s against their children, which are sometimes said with no reason. Are they answered?.

Praise be to Allaah.
Children are one of the blessings of this worldly life, as Allaah says (interpretation of the meaning):

“Wealth and children are the adornment of the life of this world”

[al-Kahf 18:46]

They are the apple of their parent’s eye, the joy of their hearts, so how can they pray against them?

The Prophet (peace and blessings of Allaah be upon him) forbade praying against one’s children, one’s wealth and one’s own self, lest that be at a time when du’aa’s are answered. He (peace and blessings of Allaah be upon him) said: “Do not pray against yourselves, do not pray against your children, do not pray against your wealth, lest that coincides with a time when Allaah is asked and He gives, so He answers your prayer.” Narrated by Muslim (3014).

The parent’s du’aa’ for or against his child is answered. The Prophet (peace and blessings of Allaah be upon him) said: “Three prayers are undoubtedly answered: the prayer of one who is wronged, the prayer of the traveller and the prayer of a father for his child.” Narrated by Ibn Maajah (3862); classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (596). The version narrated by Imam Ahmad says: “the prayer of a father against his child.”

A mistake that is made by many fathers and mothers is that they pray against their children if the latter do something that makes them angry. What they should do is pray for them to be guided and for Allaah to set their affairs straight.

By His mercy, Allaah does not answer the du’aa’ of parents against their children if it is at a time of anger, because Allaah says (interpretation of the meaning):

“And were Allaah to hasten for mankind the evil (they invoke for themselves and for their children, while in a state of anger) as He hastens for them the good (they invoke) then they would have been ruined. So We leave those who expect not their Meeting with Us, in their trespasses, wandering blindly in distraction”

[Yoonus 10:11]

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/554):

Here Allaah tells us of His forbearance and kindness towards His slaves, for He does not answer them when they pray against themselves or their wealth or their children at moments of anger. He knows that they do not really mean any ill, so He does not answer them out of kindness and mercy, as He does when they pray for themselves or their wealth or their children for goodness, blessing and growth. End quote.

And Allaah knows best.

Parents’ du’aa’ against children

What is the ruling on parent’s du’aa’s against their children, which are sometimes said with no reason. Are they answered?.

Praise be to Allaah.
Children are one of the blessings of this worldly life, as Allaah says (interpretation of the meaning):

“Wealth and children are the adornment of the life of this world”

[al-Kahf 18:46]

They are the apple of their parent’s eye, the joy of their hearts, so how can they pray against them?

The Prophet (peace and blessings of Allaah be upon him) forbade praying against one’s children, one’s wealth and one’s own self, lest that be at a time when du’aa’s are answered. He (peace and blessings of Allaah be upon him) said: “Do not pray against yourselves, do not pray against your children, do not pray against your wealth, lest that coincides with a time when Allaah is asked and He gives, so He answers your prayer.” Narrated by Muslim (3014).

The parent’s du’aa’ for or against his child is answered. The Prophet (peace and blessings of Allaah be upon him) said: “Three prayers are undoubtedly answered: the prayer of one who is wronged, the prayer of the traveller and the prayer of a father for his child.” Narrated by Ibn Maajah (3862); classed as saheeh by al-Albaani in Silsilat al-Ahaadeeth al-Saheehah (596). The version narrated by Imam Ahmad says: “the prayer of a father against his child.”

A mistake that is made by many fathers and mothers is that they pray against their children if the latter do something that makes them angry. What they should do is pray for them to be guided and for Allaah to set their affairs straight.

By His mercy, Allaah does not answer the du’aa’ of parents against their children if it is at a time of anger, because Allaah says (interpretation of the meaning):

“And were Allaah to hasten for mankind the evil (they invoke for themselves and for their children, while in a state of anger) as He hastens for them the good (they invoke) then they would have been ruined. So We leave those who expect not their Meeting with Us, in their trespasses, wandering blindly in distraction”

[Yoonus 10:11]

Ibn Katheer (may Allaah have mercy on him) said in his Tafseer (2/554):

Here Allaah tells us of His forbearance and kindness towards His slaves, for He does not answer them when they pray against themselves or their wealth or their children at moments of anger. He knows that they do not really mean any ill, so He does not answer them out of kindness and mercy, as He does when they pray for themselves or their wealth or their children for goodness, blessing and growth. End quote.

And Allaah knows best.

Saying Ameen to the du’aa’ of a Shaykh on TV

What is the ruling on saying Ameen to the du’aa’ of one of the Shaykhs on a TV program?.

Praise be to Allaah.
Saying Ameen to du’aa’ is prescribed, whether the one who is saying du’aa’ is near or is far away and is being heard on a TV or radio show. The one who hears the du’aa’ and would like to be one of those who are included in it, should say Ameen. By doing so he is asking his Lord to answer this du’aa’ and fulfil what is in it, for He is the best of those who are asked.

But if the program is recorded, then it is not prescribed to say Ameen to the du’aa’.

The scholars of the Standing Committee for Issuing Fatwas were asked: If I hear a tape that was recorded a year or two ago, in which a shaykh is saying du’aa’, should I say Ameen to his du’aa’?

They replied:

Du’aa’ and saying Ameen to it are acts of worship; what is prescribed is to say Ameen to the du’aa’ of one who is saying du’aa’ at that moment. As for a du’aa’ recorded on a tape, it is not prescribed to say Ameen to it, because there is not really a person who is saying du’aa’.

And Allaah is the Source of strength. May Allaah send blessings and peace upon our Prophet Muhammad and his family and companions.

Standing Committee for Academic Research and Issuing Fatwas

Is it permissible to face the grave when making du’aa’ for its occupant?

Is it permissible to face the grave when making du’aa’ for its occupant?.

Praise be to Allaah.
We must distinguish between two similar issues:

1 – Going to a grave and facing it when saying du’aa’ for oneself, seeking blessings and believing that this makes a response more likely. This is undoubtedly an innovation and exaggeration that is forbidden in Islam, and it may lead one to fall into shirk if it leads to one asking the occupant of the grave to meet his needs.

Ibn Taymiyah (may Allaah have mercy on him) said in Majmoo’ al-Fataawa (27/165):

As for visiting graves in order to make du’a’ beside them or to seek to draw closer to Allaah through them (tawassul) or to seek intercession through them, this is not taught by Islam at all. Hence the Sunnah according to the Sahaabah and the imams of the Muslims when a person sends salaams upon the Prophet (peace and blessings of Allaah be upon him) and his two companions (i.e., Abu Bakr and ‘Umar, whose graves are adjacent to that of the Prophet (peace and blessings of Allaah be upon him)) is to say du’aa’ to Allaah facing the qiblah, and not to say du’aa’ facing the grave. I do not know of any imams who disputed the fact that the Sunnah is to face the qiblah at the time of saying du’aa’, and not to face the grave of the Prophet (peace and blessings of Allaah be upon him). End quote.

He also (may Allaah have mercy on him) said in Iqtida’ Siraat al-Mustaqeem (364):

Perhaps what the imams said is based on the fact that it is makrooh to pray facing a grave. The prohibition concerning that is narrated from the Prophet (peace and blessings of Allaah be upon him) as stated above. As it is forbidden to take graves as places of worship or directions of prayer, they were enjoined not to say du’aa’ or pray facing graves. Maalik said in al-Mabsoot: I do not think that one should stand at the grave of the Prophet (peace and blessings of Allaah be upon him) and say du’aa’, rather one should say salaam and move on.

This is well-established principle. It is not recommended for the one who is saying du’aa’ to face any direction except the one that is recommended when praying. Do you not see that as the Muslim is forbidden to pray facing east or any other direction, he is also forbidden to face those directions when saying du’aa’. Some people, when saying du’aa’, try to face the direction in which the righteous man whom he venerates is, whether that is in the east or elsewhere. This is obvious misguidance and clear shirk. End quote.

When the Muslim worships Allaah by saying du’aa’, it is mustahabb for him to face towards the Qiblah which we are enjoined to venerate, not towards the graves of human beings who cannot bring benefit to or ward off harm from themselves.

It says in Kashshaaf al-Qinaa’ (1/367), which is a Hanbali book:

The one who is saying du’aa’ should face towards the qiblah because the best of gatherings is that which faces towards the qiblah. End quote.

It says something similar in the commentary on Tuhfat al-Muhtaaj (2/105), which is a Shaafa’i book.

Ibn Taymiyah (may Allaah have mercy on him) said in Naqd al-Ta’sees (2/452):

The Muslims are unanimously agreed that the qiblah which it is prescribed for the one who is saying du’aa’ to face when saying du’aa’ is the qiblah which it is prescribed to face when praying. End quote.

2 – When visiting a grave to pray for its occupant and pray for forgiveness for him, as people do when they visit their dead loved ones in their graves, there is nothing wrong with facing the gave when saying du’aa’ in this case, because he is not doing that to seek blessing from that grave or to venerate it. Rather he does that so as to be physically closer to the deceased and closer in his du’aa’.

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) was asked the following question (13/338):

Is it forbidden to face the grave when saying du’aa’ for the deceased?

He (may Allaah have mercy on him) replied:

That is not forbidden, rather one may say du’aa’ for the deceased facing the qiblah or facing the grave, because the Prophet (peace and blessings of Allaah be upon him) stood over graves after the burial and said: “Pray for forgiveness for your brother and ask that he be made steadfast, for even now he is being questioned.” Narrated by al-Bukhaari.

And he did not say to face the qiblah. So both are permissible, whether one faces the qiblah or the grave. The Sahaabah (may Allaah be pleased with them) prayed for the deceased when they were gathered around the grave. End quote.

And Allaah knows best.

If a person persists in sin and commits major sins, can he ask Allaah for some worldly need?

Is it permissible for the Muslim who insists on doing great sins to ask Allah for a worldly matter? Knowing that he intends to repent but he fears his repentance is just to get what he is asking for.

Praise be to Allaah.
What the one who disobeys Allaah and commits major sins must do is hasten to repent, and beware of procrastinating and delaying, for perhaps death may come upon him and the door of repentance will be closed to him, and he will be lost, as Allaah says (interpretation of the meaning):

“And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says: ‘Now I repent’; nor of those who die while they are disbelievers. For them We have prepared a painful torment”

[al-Nisa’ 4:18]

What is keeping him from repenting? Why is he persisting in sin and hesitating, when the Lord of the Worlds is holding out His hand at night to accept the repentance of the one who sinned during the day, and He is holding out His hand during the day to accept the repentance of the one who sinned during the night, and He rejoices over the repentance of His slave and accepts it from him and rewards him for that?

Is it appropriate for the sinner to turn away and persist in his sin, when his Lord is holding out His hand?

Is it appropriate for the sinner to say, “O Lord, O Lord,” and ask for some worldly need, when he is also implicitly saying, “But I am persisting in disobeying You, O Lord”? By Allaah, if we felt shy before Allaah and understood the greatness of Allaah, we would not do that.

As for the fear that the repentance might be because of that worldly matter, this may be waswaas (whispers) from the shaytaan, so that the person will continue in sin and delay repenting.

So what is required is repentance done sincerely for the sake of Allaah, in the hope of attaining His pardon and forgiveness, then the person may ask his Lord for whatever he wants of good in this world and the Hereafter.

Nevertheless we say: If the person persists in his sin, it is not haraam for him to ask of his Lord, even if he is asking for some worldly matter. Allaah may give him what he is asking for, as He is the Most Kind, Most Generous; how kind Allaah is to His slave, despite his shortcomings and negligence. But this attitude is not appropriate for the believer who loves Allaah and venerates Him, and who understand the seriousness of sin and persisting therein. For sins may be a cause of one's being deprived and not having one’s prayers answered.

Hence the Prophet (peace and blessings of Allaah be upon him) mentioned a man who has undertaken a lengthy journey and is disheveled and dusty, raising his hands towards heaven and saying, ‘O Lord, O Lord!’ but his food is haraam, his drink is haraam, his clothing is haraam, he is nourished with haraam so how can he receive a response?” Narrated by Muslim (1015).

We ask Allaah to set our affairs and those of all the Muslims straight.

And Allaah knows best.

He wants to ask Allaah for a palace in this world and in the Hereafter

Is it permissible to say in one’s du’aa’: “O Allaah, build for me a palace with You in Paradise and a palace for me in this world in the near future, for You are the Provider”?.

Praise be to Allaah.
Allaah has enjoined du’aa’ (supplication) in more than one place in His Holy Book.

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”

[Ghaafir 40:60]

This is something that is general in meaning, which includes asking Allaah for what one needs in this world and in the Hereafter, as the bounty and generosity of Allaah are so great, and there is nothing that is too great for Him to give, and if He were to give everyone what he asks for, that would not detract from His dominion in the slightest.

Allaah says (interpretation of the meaning):

“and ask Allaah of His Bounty. Surely, Allaah is Ever All‑Knower of everything”

[al-Nisa’ 4:32]

It says in the lengthy hadeeth of Abu Dharr al-Maqdisi that Allaah says:

“O My slaves, all of you are astray except those whom I guide, so ask Me for guidance, and I will guide you. O My slaves, all of you are hungry except those whom I feed, so ask me for food and I will feed you. O My slaves, all of you are naked except those whom I clothe, so ask Me for clothing and I will clothe you. … O My slaves, if the  first of you and the last of you, your humans and your jinn, were to stand on a single plain and ask of Me and I were to give each one what he asked for, that would not cause any loss to Me greater than what is lost when a needle is dipped into the sea.”

Narrated by Muslim (2577).

Ibn Rajab said in Jaami’ al-‘Uloom wa’l-Hukam (1/225):

This hadeeth indicates that Allaah likes His slaves to ask Him for everything that is in their spiritual and worldly interests such as food, drink, clothing etc, and to ask Him for guidance and forgiveness. In the hadeeth it says: “Let one of you ask his Lord for everything that he needs, even a lace for his shoe if it breaks.” Some of the salaf used to ask Allaah in their prayers for everything, even salt for their dough and food for their sheep. In al-Israa’eeliyyaat it is narrated that Moosa (peace and blessings of Allaah be upon him) said: O Lord, I have some worldly needs but I feel too shy to ask You. He said: Ask Me even for the salt for your dough and food for your donkey.

Whatever a person needs, if he asks Allaah for it, then he has demonstrated his need of Him, and that is something that Allaah loves. Some of the salaf would feel too shy to ask Allaah for their worldly needs, but following the Sunnah is better. End quote.

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If one of you wishes for something, let him ask Allaah for a great deal of it, because he is asking his Lord, may He be glorified and exalted” [?} Narrated by Ibn Hibbaan (2403) and al-Tabaraani in al-Awsat (2/301). Al-Haythami said in Majma’ al-Zawaa’id (10/150): its men are the men of saheeh. It was classed as saheeh by al-Albaani in al-Silsilah al-Saheehah (1325).

It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: Ask Allaah for everything, even shoelaces, because if Allaah does not make it easy for you to obtain it you will not obtain it.”

Narrated by Abu Ya’la (8/44) and Ibn al-Sunni in ‘Aml al-Yawm wa’l-Laylah (349). It was also narrated by al-Bayhaqi in Shu’ab al-Eemaan (2/42) with a different isnaad.

It says in Majma’ al-Zawaa’id (10/150): its men are the men of saheeh.

Al-Albaani said in al-Silsilah al-Da’eefah (1363): This is a jayyid mawqoof isnaad whose men are all thiqaat (trustworthy) and are the men of Muslim, End quote.

al-Manaawi said in Fayd al-Qadeer (4/110):

There is no way to obtain any blessing, major or minor, except by asking the One Who is in control of all things. In the Gospel it says: Ask and it shall be given to you, seek and you shall find, knock and it will be opened unto you; everyone who asks will be given, everyone who seeks will find, and everyone who knocks will have it opened unto him. Allaah revealed to Moosa: Say to the believers: do not try to make Me hasten when you call upon Me, and do not think I am miserly. Do they not know that I hate the miser, so how could I be miserly, O Moosa? Do not think that I will not give you if you ask Me for great things, and do not feel too shy to ask Me for small things. Ask even for flour and food for your sheep, O Moosa. Do you not know that I have created the mustard seed and everything greater than it, and I have not created anything but I know that people need it, so whoever asks Me for something knowing that I am able to give and withhold, I will give him what he asks for and forgive him.

‘Urwah ibn al-Zubayr said: I ask Allaah when I am praying, and I even ask Him for salt for my family. End quote.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said in al-Sharh al-Mumti’ (3/284):

There is nothing wrong with asking for some worldly things, such as saying: “O Allaah, give me a spacious house” or “O Allaah, give me a beautiful wife” or “O Allaah, bless me with abundant wealth” or “O Allaah, give me a comfortable car”. That is because du’aa’ in itself is an act of worship, even if it is asking for worldly things, and a person has no one to turn to but Allaah. End quote.

See also the answer to question no. 22498.

So there is nothing wrong with you asking Allaah to bless you with a palace in this world and in the Hereafter, although it is better for a believer not to be so interested in the pleasures of this transient world, and to focus on that which is with Allaah of the delights of Paradise. If he does ask for some of the riches and delights of this world, then he should limit that to the beneficial pleasures that will not make him forget the Hereafter. Look at the situation of the one whose story Allaah tells us in the Holy Qur'aan (interpretation of the meaning):

“And Allaah has set forth an example for those who believe: the wife of Fir’awn (Pharaoh), when she said: ‘My Lord! Build for me a home with You in Paradise, and save me from Fir’awn (Pharaoh) and his work, and save me from the people who are Zaalimoon (polytheists, wrongdoers and disbelievers in Allaah)’”

[al-Tahreem 66:11]

It is also makrooh to transgress in du’aa’ by mentioning some details that are inappropriate, such as asking for a palace with a certain number of floors, or a certain number of rooms, and other such details. This has been discussed in the answer to question no. 41017.

You should also note that Allaah chooses nothing but good for His believing slaves, so your intention when praying for some worldly gain should be asking that Allaah decree good for you no matter where it may be, and to cause you to be content with whatever He decrees for you, whether that goodness is in meeting your need sooner rather than later, or in withholding it from you and storing (the reward) for you with Him.

See also the answer to question no. 3699.

And Allaah knows best.

When a Muslim says du’aa’, should he start with du’aa’ for himself or for others?

What should a Muslim do regarding du’a, should he start by making du’a for himself or for all Muslims first? I noticed the du’as in the holy Quraan start by self then others. Like in the following ayah: "Our Lord! Forgive us, and our brethren who came before us into the Faith, and leave not, in our hearts, rancor (or sense of injury) against those who have believed. Our Lord! Thou art indeed Full of Kindness, Most Merciful.".

Praise be to Allaah.
Firstly:

The custom of ending recitation of one or more verses from the Qur’aan with the phrase Sadaqa Allaahu’l-‘Azeem (Allaah the Almighty has spoken the truth) has no basis in the Sunnah. We have discussed the ruling on this issue in the answer to questions no. 2209 and 10119.

Secondly:

It is mustahabb for the Muslim to put himself before others when saying du’aa’, and there is evidence for that including the following:

1 – It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When one of you prays, let him say: al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat; al-salaamu ‘alayka ayyuha’l-nabiyyu wa rahmat-Allaahi wa barakaatuhu; al-salaamu ‘alayna wa ‘ala ‘ibaad-illaah il-saaliheen (All compliments, prayers and good words are due to Allaah; peace be upon you, O Prophet, and the mercy of Allaah and His blessings; peace be upon us and upon the righteous slaves of Allaah). For if you say that it will reach every righteous slave in the heavens and on earth. (Then say:) Ash-hadu al-laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger).”

Narrated by al-Bukhaari (797) and Muslim (402).

Al-Haafiz Ibn Hajar al-Asqallaani (may Allaah have mercy on him) said:

The words “al-salaamu ‘alayna (peace be upon us)” are taken as evidence that it is mustahabb to start with oneself when saying du’aa’. In al-Tirmidhi there is a saheeh hadeeth from Ubayy ibn Ka’b which says that when the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned anyone and prayed for him, he would start with himself. The original version is in Muslim. Another example is the words of Nooh and Ibraaheem (peace be upon them) as it says in al-Tanzeel.

Fath al-Baari (2/314)

2 – The lengthy hadeeth of Ibn ‘Abbaas about the story of Moosa and al-Khidr (peace be upon them both) – which is the report which al-Haafiz referred to and said that it is in al-Tirmidhi and the original version is in Muslim. In it, it says:

“Then they proceeded until they came to some boys who were playing, and al-Khadr went straight to one of them, and killed him. Moosa (peace be upon him) was greatly distressed by that and said: ‘Have you killed an innocent person who had killed none? Verily, you have committed a thing Nukr (a great Munkar — prohibited, evil, dreadful thing)!’” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Were it not that he was too hasty he would have seen wondrous things, but he was seized with fear of blame for his companion. Moosa said: ‘If I ask you anything after this, keep me not in your company, you have received an excuse from me.’ If he had been patient he would have seen wondrous things.” He (the narrator) said: When he mentioned any of the Prophets he would start with himself: “May Allaah have mercy upon us and upon my brother.”

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

Our companions said: This shows that it is mustahabb for a person to start with himself when saying du’aa’ concerning matters of the Hereafter. As for worldly matters, proper etiquette is to show preference to others and put others before oneself.

Sharh Muslim (15/144)

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

Hence they recommended that the one who is supplicating should start with du’aa’ for himself before he says du’aa’ for others, because that is more likely to receive a response, as he will be more sincere, more submissive towards Allaah, more eloquent in expressing his need, and less likely to have a feeling of pride and self-admiration. This is the way of the Prophets and Messengers. … and he quoted some of their du’aa’s, which we shall quote below.

Al-Shamaa’il al-Shareefah (p. 139).

3 – It was narrated that Ibn ‘Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) passed by the graves of Madeenah and he turned to face them and said: “Peace be upon you, O inhabitants of the graves. May Allaah forgive us and you. You have gone ahead of us but we will follow you.”

Narrated by al-Tirmidhi (1053); he said: (it is) hasan ghareeb. Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.

Imam al-San’aani (may Allaah have mercy on him) said, discussing what is learned from this hadeeth and another, similar report:

These two ahaadeeth indicate that when a person says du’aa’ for someone or prays for forgiveness for him, he should start with du’aa’ for himself and asking for forgiveness for himself. This is indicated in many Qur’aanic du’aa’s: “Our Lord! Forgive us and our brethren” [al-Hashr 59:10] and “and ask forgiveness for your sin, and also for (the sin of) believing men and believing women” [Muhammad 47:19] and others.

Subul al-Salaam (2/243).

4 – This is the way of the Prophets (peace be upon them). For example:

(a)   The Prophet of Allaah Moosa (peace be upon him):

“Moosa (Moses) said: ‘O my Lord! Forgive me and my brother, and admit us into Your Mercy, for you are the Most Merciful of those who show mercy’”

[al-A’raaf 7:151]

(b)  The Prophet of Allaah Nooh (peace be upon him):

“ ‘My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women. And to the Zaalimoon (polytheists, wrongdoers, and disbelievers) grant You no increase but destruction!’”

[Nooh 71:28]

(c)  The Prophets of Allaah Ibraaheem and Ismaa’eel (peace be upon them):

“Our Lord! And make us submissive unto You and of our offspring a nation submissive unto You, and show us our Manaasik (all the ceremonies of pilgrimage — Hajj and ‘Umrah), and accept our repentance. Truly, You are the One Who accepts repentance, the Most Merciful.

129. “Our Lord! Send amongst them a Messenger of their own (and indeed Allaah answered their invocation by sending Muhammad صلى الله عليه وسلم), who shall recite unto them Your Verses and instruct them in the Book (this Qur’aan) and Al-H(full knowledge of the Islamic laws and jurisprudence or wisdom or Prophethood), and purify them. Verily, You are the All-Mighty, the All-Wise”

[al-Baqarah 2:128, 129]

(d)  The Prophet of Allaah Ibraaheem (peace be upon him):

(i)                

“O my Lord! Make me one who performs As‑Salaah (Iqaamat‑as‑Salaah), and (also) from my offspring, our Lord! And accept my invocation.

41. “Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established”

[Ibraaheem 14:40, 41]

(ii)

“And (remember) when Ibraaheem (Abraham) said: ‘O my Lord! Make this city (Makkah) one of peace and security, and keep me and my sons away from worshipping idols’”

[Ibraaheem 14:35]

5 – It is also the action of the believers:

“And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’”

[al-Hashr 59:10]

And Allaah knows best.

He is asking about a du’aa’ to bless his business

I just wanted to know,if you could tell me a prayer that i can say in arabic for my business to succeed. Please pray for me.

Praise be to Allaah.
There is nothing in the Sunnah to indicate that it is mustahabb to say a particular dhikr or du’aa’ for help in business or earning a living, except that which was narrated from Umm Salamah, that the Prophet (peace and blessings of Allaah be upon him) used to say after Fajr prayer: “Allaahumma inni as’aluka rizqan tayyiban, wa ‘ilman naafi’an, wa ‘amalan mutaqabbalan (O Allaah, I ask you for good (halaal) provision, beneficial knowledge and accepted good deeds).”

Narrated by Ahmad in al-Musnad (6/294_ and Ibn Majaah in al-Sunan (66).

Al-Haythani said in Majma’ al-Zawaa’id (10/146): Its men are thiqaat (trustworthy). End quote. And it was classed as hasan by al-Haafiz ibn Hajar as it says in al-Futoohaat al-Rabbaaniyyah (3/70). It was classed as saheeh by al-Albaani in Saheeh Ibn Majaah.

As you can see, it is a du’aa’ that is general in meaning and includes earnings from business as well as from farming, employment or manufacturing. This is how the Sunnah is in du’aa’s that are concise in wording and comprehensive in meaning.

But it is mustahabb for you to ask Allaah for what you need by name, using whatever simple words and phrases Allaah enables you to say. So you may say for example: O Allaah, help me in my business, or O Allaah, bless me in my business, or O Allaah, make me independent of means so that I have no need of that which is haraam, or decree for me therein that which is good and makes me independent of means… and so on.

More important than the wording of the du’aa’ is sincerity in du’aa’, focusing properly and turning to Allaah fully, for Allaah does not look at the eloquence of the words, rather He looks at what is in the heart of sincerity, humility and longing for His mercy. From this you may know that saying du’aa’ in languages other than Arabic is also permissible, if the du’aa’ is general in meaning and was not narrated in specific words in the Qur’aan or Sunnah.

You should also note that fearing Allaah (taqwa) is a means to attain all success, and that the business by means of which a person seeks to attain the pleasure of Allaah and in which he pays heed to His command and prohibitions, is a business that will be blessed and helped, if Allaah wills, and that haraam things erase all blessings, as Allaah says (interpretation of the meaning):

“Allaah will destroy Riba and will give increase for Sadaqaat (deeds of charity, alms). And Allaah likes not the disbelievers, sinners”

[al-Baqarah 2:276]

And the Prophet (peace and blessings of Allaah be upon him) said: “Even if riba increases a thing, its consequences lead to loss.”

Narrated by Ahmad (1/395); classed as hasan by Ibn Hajar in Fath al-Baari (4/369); classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3542).

Yahya ibn Mu’aadh al-Raazi (258 AH) – who was one of the best of the salaf –said:

Obedience will be stored in the stores of Allaah, and the key (to obedience) is du’aa’, and it becomes effective by means of halaal earnings.

Imam al-Ghazali (may Allaah have mercy on him) said, when discussing what should be paid attention to when doing business, in Ihya’ ‘Uloom al-Deen (2/103):

It us essential to have a good intention and sound belief when starting out in business, so a man should intend to make himself independent of means so that has no need of what is haraam and he does not need to ask of people or seek what they have, as halaal income makes him independent of others and help him to carry out his religious duties and sponsor his children, so that he will become like those who strive for the sake of Allaah. He should be sincere with the Muslims and love for all people what he loves for himself, and he should intend to follow the path of justice and good conduct in his dealings, and intend to enjoin what is good and forbid what is evil in everything that he sees in the marketplace. If he has all these sound beliefs and intentions in his heart, he will be striving in the path of the Hereafter. And if he earns money then this is something extra, and if he loses in this world he will prosper in the Hereafter. End quote.

And Allaah knows best.

The du’aa’ which saved the Sahaabi from the thief, in which are the words “Yaa Wadood, yaa Dhaa’l-‘arsh il’majeed (O Most Loving, O Owner of the majestic Throne)”

I would like to find out the status of these ahaadeeth, because I received this message via e-mail and I do not know how sound it is:
Read it three times and Allaah will answer, in sha Allaah.
“O Most Loving, O Most Loving, O Owner of the majestic Throne, O Initiator, O Returner, O You Who do whatever You will, I ask You by the Light of Your Countenance which fills the pillars of Your Throne, and I ask You by Your Power by which You control all of Your creation, and I ask You by Your mercy which encompasses all things, there is no god but You, O Helper help me” – three times.

Praise be to Allaah.
The du’aa’ mentioned was narrated in a hadeeth which tells a story that is well known and widely circulated in chat rooms and forums, and perhaps it is appropriate to quote it so that we may explain about it.

It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: There was one of the companions of the Prophet (peace and blessings of Allaah be upon him), one of the Ansaar, who was known by the kunyah of Abu Mu’allaq. He was a merchant who did trade with his own wealth and on behalf of others, and he used to travel all over, and he was a pious ascetic. He went out on one occasion and was met by an armed thief who said to him: Give me what you have, for I will kill you. He said: You do not need my blood, all you want is the wealth. He said: As for the wealth, it is mine; all I want is your blood. He said: If you insist, then let me pray four rak’ahs. He said: Pray as much as you want. So he did wudoo’, then he prayed four rak’ahs, and among the words that he said in du’aa’ in the last prostration were: “O Most Loving, O Most Loving, O Owner of the majestic Throne, O Initiator, O Returner, O You Who do whatever You will, I ask You by the Light of Your Countenance which fills the pillars of Your Throne, and I ask You by Your Power by which You control all of Your creation, and I ask You by Your mercy which encompasses all things, there is no god but You, O Helper help me” – three times.

He said this du’aa’ three times, then he saw a horseman who was holding a spear between the ears of his horse, and when the thief saw him, he turned to him and stabbed him and killed him, then he turned to him and said: Get up. He said: Who are you, may my father and mother be sacrificed for you? Allaah has helped me by you today. He said: I am an angel from the fourth heaven. When you said your du’aa’ the first time, I heard the gates of heaven tremble, then when you said your du’aa’ the second time I heard a noise from the people of heaven, then when you said your du’aa’ the third time it was said to me: The du’aa’ of one who is in distress, and I asked Allaah to let me kill him.

Anas (may Allaah be pleased with him) said: So you should know that whoever does wudoo’ and prays four rak’ahs and recites this du’aa’, will receive an answer, whether he is in distress or not.

Narrated by Ibn Abi’l-Dunya in Majaabi al-Da’wah (64) and al-Hawaatif (24). It was also narrated via this isnaad by al-Laalkaa’i in Sharh Usool al-I’tiqaad (5/166), in a chapter entitled Siyaaq ma ruwiya min karaamaat Abi Mu’allaq (Reports of the miracles of Abu Mu’allaq). And it was narrated by Abu Moosa al-Madeeni – as stated by al-Haafiz Ibn Hajar in al-Isaabah (7/379) in his biography of Abu Mu’allaq al-Ansaari, and he quoted it in full in his book al-Wazaa’if. It was narrated from him by his student Ibn al-Atheer in Asad al-Ghaabah (6/295). All of them narrated it via al-Kalbi from Anas (may Allaah be pleased with him).

But the report of al-Kalbi was unclear and the reports from him varied.

On one occasion he narrated it from al-Hasan from Anas – as in the report of Ibn Abi’l-Dunya.

On another occasion he narrated it from al-Hasan from Ubayy ibn Ka’b – as mentioned by Ibn Hajar in al-Isaabah, concerning the isnaad of Abu Moosa al-Madeeni.

On another occasion he narrated it from Abu Saalih from Anas – as in the report of Ibn al-Atheer from Abu Moosa al-Madeeni.

Shaykh al-Albaani (may Allaah have mercy on him) said:

This isnaad is problematic, and the problem stems either from the unknown al-Kalbi or from someone further back in the isnaad than him. Al-Hasan – i.e., al-Basri – was mudallis and he used the word ‘an [meaning “from”], so the isnaad is weak.

It is strange that Abu Mu’allaq is mentioned as being one of the Sahaabah, but they did not mention anything to prove that he was such, apart from this fabricated text with this weak isnaad. Hence – and Allaah knows best – it was not narrated by Ibn ‘Abd al-Barr in al-Isti’aab. Al-Dhahabi said in al-Tajreed (2/204): He has an amazing hadeeth, but its isnaad includes al-Kalbi, who is not thiqah (trustworthy). It is narrated in Mujaaboo al-Da’wah, and you can see when you read it that he said concerning al-Kalbi: He is not thiqah (trustworthy). This indicates that no attention was paid to what he said in the isnaad, “he is not the author of the Tafseer”, because al-Kalbi who is the author of the Tafseer is known not to be trustworthy. It says in al-Mughni: They rejected him, and he was regarded as a liar by Sulaymaan al-Taymi, Zaa’idah, and Ibn Ma’een. He was also rejected by Ibn Qattaan and ‘Abd al-Rahmaan.

It is also strange that this story was quoted by Ibn al-Qayyim at the beginning of his book al-Jawaab al-Kaafi li man sa’ala ‘an al-Dawa’ al-Shaafi from this report of Ibn Abi’l-Dunya, attributing it to al-Hasan without commenting on its isnaad!

Al-Silsilah al-Da’eefah (5737)

I say:

Al-Kalbi has a corroborating report from Maalik ibn Dinar. Al-Qushayri narrated a similar story in al-Risaalah al-Qushayriyyah (2/85, 86, chapter on Du’aa’) and said:

Abu’l-Husayn ‘Ali ibn Muhammad ibn Bashraan in Baghdad told us: Abu ‘Amr ‘Uthmaan ibn Ahmad, who was known as Ibn al-Sammaak, told us: Muhammad ibn ‘Abd Rabbihi al-Hadrami told us: Bishr ibn ‘Abd al-Malik told us: Moosa ibn al-Hajjaaj told us: Maalik ibn Dinar said: al-Hasan told us, from Anas ibn Maalik (may Allaah be pleased with him) … and he quoted the hadeeth.

But this corroborating report is not valid, because there are two problems with this isnaad:

-1-

Muhammad ibn ‘Abd Rabbihi al-Hadrami – I could find no biography for him.

-2-

Bishr ibn ‘Abd al-Malik, who narrated it from Moosa ibn al-Hajjaaj: I do not know him either. There were three men with this name whose biographies I found:

(i)                Bishr ibn ‘Abd al-Malik al-Khuzaa’i, their freed slave from Mosul, who narrated from Ghassaan ibn al-Rabee’ and Muhammad ibn Sulayman Laween and a number of others. Al-Tabaraani narrated from him.

(ii)              Bishr ibn ‘Abd al-Malik Abu Yazeed al-Kufi who settled in Basra. He narrated from ‘Awn ibn Moosa and ‘Abd-Allaah ibn ‘Abd al-Rahmaan ibn Ibraaheem al-Ansaari. Abu Haatim wrote from him in Basra and Abu Zur’ah narrated from him. He was asked about him and said he was a Shaykh.

Al-Jarh wa’l-Ta’deel by Ibn Abi Haatim (2/362).

(iii)            Bishr ibn ‘Abd al-Malik al-‘Utbi, who narrated from Yahya ibn Sa’eed al-Ansaari. Abu Sa’eed al-Ashajj narrated from him.

Al-Thiqaat by Ibn Hibbaan (6/97).

As you can see, it seems that none of them are the one mentioned in the hadeeth.

But al-Haafiz Ibn Makoola mentioned in al-Ikmaal (5/101) a report narrated from Moosa ibn al-Hajjaaj under the name of Bishraan ibn ‘Abd al-Malik, and he said:

As for Bishraan, he is Bishraan ibn ‘Abd al-Malik, and I think he was Mawsili (from Mosul). He narrated hadeeth from Moosa ibn al-Hajjaaj ibn ‘Imraan al-Samarqandi in Baysaan from Maalik ibn Dinar.

End quote.

Perhaps this is the one who is referred to, and his name was shortened in the book of al-Qushayri to Bishr.

As for Ibn al-Sammaak, he is thiqah (trustworthy). His biography is in Siyar A’laam al-Nubala’ by al-Dhahabi (17/312).

The same is true of Maalik ibn Dinar (d. 127 AH). His biography is in Tahdheeb al-Tahdheeb (10/15).

To sum up:

The story and the du’aa’ are not saheeh (sound) in any way whatsoever, although there is nothing wrong with the phrases used in the du’aa’; rather the words are sound and good, as testified by the texts of the Qur’aan and Sunnah. But that does not mean that the one who says this du’aa’ will necessarily be saved, or that we should believe that Allaah will help the one who says it. Such matters depend on the soundness of the isnaad going back to the Prophet (peace and blessings of Allaah be upon him). As the isnaad in this case is not saheeh, we should not believe that. But if anyone wants to memorize these words and recite them in du’aa’, without regarding them as something that is prescribed in Islam, there is nothing wrong with that in sha Allaah.

And Allaah knows best.

Its the responsibility of every Moslem to learn Quran and tajweed and we also must teach our kids Quran and not only the Quran teaching we should let then be conscious of the basic of Islam and why it was reviled you bet it was railed and truth teaching of holy Quran and with tajweed we read Quran we can understand better all the responses that are demanded if we study koran from a qualified Quran tutor he will let you know verity core of Islam and why koran was reviled for it we should gain the information of the Scripture with there translation and the context of when those verses were reviled and why and that is only potential when we keep on with not simply learning quran for beginners but gaining the ability of Quran tafseer and one inquiry that we all is necessary to ask our self that why we all are here in the world to do good acts or to do bad acts to promote correct or to promote incorrect and will we be answerable to any one after this life of not then the interrogation remains the exact same that the reasons why we are here in the world but if yes then whom we have to reply is there any Lord All these reply exist when we go deep in to the Quran education do Quran reading and the so let us unite hands to full fill our task. We all must do quran memorization and listen to quran online when ever we have time to stay in touch

Ruling on making du’aa’ in languages other than Arabic in the prayer

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.

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.

When combining prayers, how should he say the adhkaar that are said after the prayer?

It is well known that the traveller may shorten the four-rak’ah prayers and also join Zuhr and ‘Asr prayers, but can the adhkaar that are said after the prayer also be shortened or should the adhkaar be said after each prayer?.

Praise be to Allaah.

With regard to the adhkaar, it seems that it is sufficient to say them only once, because it is as if the two prayers have become one, so it is sufficient to say the adhkaar once. But one should stick to that which is more general. For example, when combining Maghrib and ‘Isha’, in the case of Maghrib it is Sunnah to mention Allaah ten times [i.e., to say 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 power, to Him be praise, and He is able to do all things) ten times], and in the case of ‘Isha’ it is Sunnah to say it three times, so one should choose the higher number, because the lower number is included in the higher number. But if he recites the dhikr for each, I do not think there is anything wrong with that, but the former option is sufficient. End quote. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) 

Reading Soorat al-Baqarah and asking for forgiveness with the intention of getting married

What is the ruling on Reciting Surat Al-Baqarah and asking for Allah’s forgiveness in order to get married?
This matter has become common nowadays. Some sisters swear by Allah that they did not get married except after they read Al-Baqarah for one month or forty days. Also making istighfaar ‘saying astaghfiru Allah’ thousand times or another specific number with the intention of getting married. I am afraid this is an innovation and fear doing this. Please clarify the matter for us. How true this is?.

Praise be to Allaah.

Marriage is something that is already divinely decreed for a person, as with the rest of his provision. No person will die until all his decreed provision and life span have been completed, as the Prophet (peace and blessings of Allaah be upon him) said: “The Holy Spirit (Jibreel) has inspired to me that no soul will die until it has completed its appointed term and received its provision in full, so fear Allaah and do not be desperate in seeking provision, and no one of you should be temped to seek provision by means of committing sin if it is slow in coming to him, for that which is with Allaah can only be attained by obeying Him.” Narrated by Abu Na’eem in al-Hilyah from the hadeeth of Abu Umaamah; classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 2085.  

So you should not be anxious if marriage is delayed. But it is prescribed for young men and women to implement the means of attaining that provision (marriage), which includes du’aa’. So you should ask Allaah to provide you with a righteous husband. 

Seeking forgiveness is one of the means of provision being expanded. Allaah, may He be exalted, tells us that Nooh (peace be upon him) said to his people: 

“ ‘Ask forgiveness from your Lord, verily, He is Oft‑Forgiving;

11. ‘He will send rain to you in abundance,

12. ‘And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers.’”

[Nooh 71:10-12] 

Du’aa’ is a mighty weapon for the one who uses it well. Pray to Allaah with the attitude of certainty that He will respond, and strive for the causes of du’aa’ being accepted, such as ensuring that your food and drink are halaal and choosing times of special virtue. Beware of seeking to hasten a response. The Prophet (peace and blessings of Allaah be upon him) said: “The du’aa’ of any one of you will be answered so long as he does not seek to hasten it, and does not say, ‘I made du’aa’ but I had no answer.’” Narrated by al-Bukhaari (5865) and Muslim (2735) from the hadeeth of Abu Hurayrah (may Allaah be pleased with him). 

You should understand that du’aa’ will be stored up for a person and will benefit him in all circumstances, as it says in the hadeeth narrated by al-Tirmidhi (3859) from Abu Hurayrah (may Allaah be pleased with him) who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “There is no man who prays to Allaah and makes du’aa’ to Him, and does not receive a response. Either it will be hastened for him in this world, or it will be stored up for him in the Hereafter, so long as he does not pray for something sinful, or to cut the ties of kinship, or seek a speedy response.” They said, “O Messenger of Allaah, what does seeking a speedy response mean?” He said, “Saying, ‘I prayed to my Lord and He did not answer me.’” Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, no. 2852. 

Reading Qur’aan is effective in dealing with worry and anxiety, and bringing happiness and peace of mind. The same is true of seeking forgiveness. 

Doing a lot of acts of worship in general is a means of attaining happiness, as Allaah says (interpretation of the meaning): 

“Whoever works righteousness — whether male or female — while he (or she) is a true believer (of Islamic Monotheism) verily, to him We will give a good life (in this world with respect, contentment and lawful provision), and We shall pay them certainly a reward in proportion to the best of what they used to do (i.e. Paradise in the Hereafter)”

[al-Nahl 16:97] 

“And whosoever fears Allaah and keeps his duty to Him, He will make a way for him to get out (from every difficulty).

3. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allaah, then He will suffice him. Verily, Allaah will accomplish his purpose. Indeed Allaah has set a measure for all things”

[al-Talaaq 65:2-3] 

For the one who does a lot of these acts of worship, and regularly prays on time, recites dhikr, prayers for forgiveness and du’aa’, and reads Qur'aan, there is the hope of divine help and happiness, and that she will achieve what she wants and seeks. But it is not prescribed to worship Allaah by defining a specific number or time (for acts of worship) that is not narrated in sharee’ah. Rather that is bid’ah (innovation), which is one of the causes of one's deeds being rejected and of the person being deprived of reward, as the Prophet (peace and blessings of Allaah be upon him) said: “The one who does any action that is not part of this matter of ours (Islam) will have it rejected.” Narrated by Muslim (1718). 

There is no report in sharee’ah – as far as we know – which suggests that reading Soorat al-Baqarah in particular or praying for forgiveness a certain number of times is a means of getting married. Rather obedience to Allaah and following His Messenger (peace and blessings of Allaah be upon him) in general are the means of attaining happiness and of things being made easier in this world and in the Hereafter. 

We ask Allaah to make things easy for you and to bless you with a righteous husband. 

And Allaah knows best.

From learning Quran online Blog

To all Muslim we should listen to Quran  and try to  learn Quran online  with translation  to understand the holy scripture and it is must for us to read Quran online, and availing the knowledge through learning Arabic Quran this is the main deauty that we have to promote and learn holy quran so that the true words of Allah should be spread we should  try  to learn quran tafseer the translation as well so we could explain and understand that what ever te quran tutor teaches more articles can be found under learning Quran online Blog a recourse full collection of hadith bukhari shrif and a read  Quran online or you can listen holy Quran recitation for top quran reciters and you can find Quran for kids and quran teaching staff online to learn quran from where ever you want to learn the teaching of Koran and they provide tajweed quran lessons and Quran memorization classes well plz link to it and share it to promote the teachings of islam

End from free Download quran blog