Ninety-Nine Names/Attributes of Allaah (Subhana wa ta ala)

Ninety-Nine

Names/Attributes of Allah, subhana watala

According to Quran and Sunnah

http://muttaqun.com/ 

Surely, the Muttaqun (the pious who fear Allah subhana watala much) desire to be amongst the Mufarradun (those who remember Allah, , much, and whose enemies are destroyed by Allah, t'ala, for their wrong deeds).

The Names of Allaah mentioned in the Qur'aan and Sunnah number over one hundred, as several scholars have agreed (see Al-Qawaa'id al-Muthlaa fi Sifaat Allaahi wa Asmaa'ihi by Shaykh Muhammad ibn Saalih ibn 'Uthaymeen). Among these names are 99 that will lead to paradise, insha'Allah.

There is a list of 99 specific Names of Allah that is found in hadith and is rejected as 'weak' by the following scholars: at-Tirmidhi, al-Baihaqi, ibn Hazm, al-Dawudi, ibn Taymiya, ibn Katheer, ibn Hajr, al-Juwaini, ibn Baz, al-Albani, ibn Uthaimin and Abdul Qadir al-Arnaut.  They consider the actual listing of the names as a later addition by one of the narrators of the hadith and that some narrators mistakenly included it as part of the hadith. This well-known or at least highly publicized list contains Names of Allah subhana watala that cannot be found in authentic hadith or Quranic text. Meanwhile, modern day Sufi's exploit this list by offering mystical, unsupported advice for the use of each Name (i.e. "say this 100 times in a row over a glass of water, blow on it, and you are guaranteed success...").

The fact that there are 99 Names leading to paradise, is authenticated in the following hadith, although it does not list which Names those are:

·         Hadith - Sahih Muslim and Bukhari 8:419, Narrated Abu Huraira : Allah has ninety-nine Names, i.e., one hundred minus one, and whoever 'ahsaha' [enumerates them, believes in them, ponders their meanings, worships Allah by them and supplicates with them, and acts by them according to one's belief in them] will enter Paradise; and Allah is Witr ("Odd", i.e. He is one, and it is an odd number) and loves 'the Witr' (i.e., odd numbers).

The Names of Allah subhana watala should be memorized, understood, acted upon, and called upon.

The 99 Names listed are not necessarily the 99 that you should learn in order to attain paradise, but are merely provided as a starting point for learning and ultimate means to draw near your Lord.

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The Noble Qur'an Ta-Ha 20:8

Allâh! Lâ ilâhla illa Huwa (none has the right to be worshiped but He)! To Him belong the Best Names.

The Noble Qur'an Al-A'raf 7:180

And (all) the Most Beautiful Names belong to Allâh, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names. They will be requited for what they used to do.

 

"Shall I not inform you of the best of your deeds, the most sanctified in the sight of your Lord, that raises your ranks and that is better for you than spending in gold and money and better for you than meeting your enemy, striking their necks and them striking your necks?"  They said, "Certainly [tell us]."  He said, "It is dhikr (the remembrance of Allah).".

[Recorded by Al-Tirmidhi. Sahih by al-Albani. Muhammad Naasir al-Deen al-Albani, Sahih al-Jaami al-Sagher, vol. 1, p. 612]

The Prophet (peace be upon him) made the following supplication, "[O Allah], I ask you of you by every name that You have named yourself or that You have revealed in Your book or that You have taught any of Your creation or that You have kept hidden, in the unseen knowledge, with Yourself." (Recorded by Ahmad, According to al-Albani, it is sahih.)

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1.	ALLAH	God	Ta Ha v 14
2.	AL-'AZIZ	The Mighty One	Hashr v 23
3.	AL-'ALIM	The All-Knowing	Al-Baqarah v 115
4.	AL-'AZIM	The Great One	Al-Baqarah v 255
5.	AL-'ALIYY	The Sublime	Shura v 12
6.	AL-AHAD	The One	Ikhlas v 1
7.	AL-AWWAL	The First	Hadid v 3
8.	AL-AKHIR	The Last	Hadid v 3
9.	AL-'AFUW	The Pardoner	Nisa v 149
10.	AL-AKRAM	The Most Bounteous	'Alq v 3
11.	AL-A'LA	The Most High	A'la v 7
12.	AL-'ALLAM	The Omniscient	Ma'ida v 112
13.	AL-BARI'	The Maker	Hashr v 24
14.	AL-BASIR	The All-Seeing One	Al-'Imran v 15
15.	AL-BATIN	The Hidden	Hadid v 3
16.	AL-BARR	The Source of All Goodness	Tur v 28
17.	AL-BADI'	The Originator	Al-Baqarah v 117
18.	AL-BA'ITH	The Awakener	Hajj v 7
19.	AL-BAQI	The Everlasting One	Rahman v 27
20.	AL-FATTAH	The Judge	Al-Saba v 26
21.	AL-FATIR	The Creator	Shura v 11
22.	AL-GHAFFAR	The Great Forgiver	Nuh v 10
23.	AL-GHAFUR	The All-Forgiving	Mala'ikah v 28
24.	AL-GHANI	The Self-Sufficient	Mala'ikah v 15
25.	AL-GHAFIR	The Forgiver	Mu'min v 3
26.	GHALIB	The Predominant	Yusuf v 21
27.	AL-HALIM	The Clement	Banu Isra'il v 44
28.	AL-HAFIIZ	The Preserver	Hud v 57
29.	AL-HASIB	The Reckoner	Nisa v 6
30.	AL-HAKIM	The Wise	Al-Baqarah v 129
31.	AL-HAQQ	The Truth	Hajj v 6
32.	AL-HAMEED	The Praiseworthy	Hajj v 64
33.	AL-HAYY	The Alive	Al-Imran v 2
34.	AL-HADI	The Guide	Furqan v 31
35.	AL-HAAFIZ	The Protector	Yusuf v 64
36.	AL-HAFIYY	The Gracious	Maryam v 47
37.	AL-ILAH	God	Ambiya v 108
38.	AL-JABBAR	The Compeller	Hashr v 23
39.	AL-JAME'	The Gatherer	Al-Imran v 9
40.	AL-JALEEL	The Glorious	Rahman v 78
41.	AL-KHALIQ	The Creator	Hashr v 24
42.	AL-KHABIR	The Aware	Al-Saba' v 1
43.	AL-KABIR	The Most Great	Al-Saba' v 23
44.	AL-KAFIL	The Surety	Nahl v 91
45.	AL-KHALLAQ	The Creator	Hijr v 86
46.	AL-KAFI	The Sufficient One	Zumar v 36
47.	AL-LATIF	The Subtle One	Al-An'am v 104
48.	AL-MALIK	The Sovereign	Ta Ha v 114
49.	AL-MU'MIN	The Giver of Peace	Hashr v 23
50.	AL-MUHAIMIN	The Protector	Hashr v 23
51.	AL-MUTAKABBIR	The Majestic	Hashr v 23
52.	AL-MUSAWWIR	The Fashioner	Hashr v 24
53.	AL-MUQIT	The Maintainer, The Protector, The Guardian, The Feeder, The Sustainer	Nisa v 85
54.	AL-MUJIB	The Responsive	Hud v 61
55.	AL-MAJID	The Most Glorious One	Hud v 73
56.	AL-MATIN	The Firm One	Zariyat v 58
57.	AL-MUQTADIR	The Powerful	Qamar v 42
58.	AL-MUTA'ALI	The Most Exalted	Ra'd v 11
59.	AL-MUBIN	The Manifest	Nur v 25
60.	AL-MAULA	The Patron	Anfal v 40
61.	AL-MALIIK	The King, The Sovereign	Qamar v 55
62.	AL-MUHIT	All-Pervading	Fussliat v 54
63.	AL-MUSTA'AN	One Who is called upon for help	Ambiya v 112
64.	AL-MANNAN	The Gracious	Al-Imran v 164
65.	AL-MUHYI	The Giver of Life	Rum v 50
66.	AL-MUMIT	The Giver of Death	A'raf v 28
67.	AN-NUR	The Light	Nur v 35
68.	AL-NASIR	The Helper	Nisa v 45
69.	AL-QUDDUS	The Holy	Hashr v 23
70.	AL-QAHHAR	The Dominant	Ra'd v 16
71.	AL-QARIB	The Nigh	Hud v 61
72.	AL-QAWI	The Most Strong	Hajj v 74
73.	AL-QAYYUM	The Self-Subsisting	Al-Imran v 2
74.	AL-QAADIR	The Able	An'am v 65
75.	AL-QADIIR	The Mighty	Nahl v 70
76.	AL-QAHIR	The Omnipotent	An'am v 18
77.	AR-RAHMAN	The Compassionate	Al-Baqarah v 163
78.	AR-RAHIM	The Merciful	Fatiha v 1-2
79.	AR-RAZZAQ	The Provider	Zariyat v 58
80.	AR-RAQEEB	The Watchful, The Observer	Nisa v 7
81.	AR-RA'UF	The Compassionate	Nur v 20
82.	AR-RABB	The Sustainer	Al-Imran v 51
83.	AR-RAFI'	The Sublime	Mu'min v 15
84.	AS-SALAM	The Author of Safety, THe Provider of Peace	Hashr v 23
85.	AS-SAMI'	The All-Hearing	Al-Imran v 38
86.	ASH-SHAKUR	The Appreciative	Mala'ikah v 34
87.	ASH-SHAHID	The Witness	Nisa v 79
88.	AS-SAMAD	The Eternal	Ikhlas v 2
89.	ASH-SHAAKIR	The Appreciative	Al-Baqarah v 158
90.	AT-TAWWAB	The Acceptor of Repentance	Mu'min v 3
91.	AL-WAHHAB	The Bestower	Al-Imran v 18
92.	AL-WASI	The All-Embracing	Al-Baqarah v 247
93.	AL-WADUD	The Loving	Hud v 90
94.	AL-WAKIL	The Trustee	Nisa v 81
95.	AL-WALI	The Protecting Friend	Al-Baqarah v 257
96.	AL-WAAHID	The One	Mu'min v 16
97.	AL-WAALI	The Governor	Ra'd v 11
98.	AL-WAARITH	The Inheritor	Hijr v 23
99.	AZ-ZAHIR	The Manifest	Hadid v 3

Yahyâ ibn Mu‘âdh (rahimahullâh) said,

"Renew your hearts with the remembrance of Allâh because it rushes into forgetfulness."

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Action Items for the uttaqun:

Memorize the Names/Attributes of Allah, subhana watala

 

Do dhikr (remembrance of Allah)

 

For example, say "ya" ("Oh") before any of the above Names of Allah, subhana watala, i.e. say "Ya-Rahman" or "Ya-Raheem", etc. It is recommended to repeat names an odd number of times such as eleven times.  

 

The Prophet (peace be upon him) said: There are two qualities or characteristics which will not be returned by any Muslim without his entering Paradise. While they are easy, those who act upon them are few. One should say: "Glory be to Allah" (SubnahAllah) ten times after every prayer, "Praise be to Allah" (Alhamdulilah) ten times and "Allah is Most Great" (Allahu Akbar) ten times. That is a hundred and fifty on the tongue, but one thousand and five hundred on the scale. When he goes to bed, he should say: "Allah is Most Great" thirty-four times, "Praise be to Allah" thirty-three times, and Glory be to Allah thirty-three times, for that is a hundred on the tongue and a thousand on the scale. (He said:) I saw the Apostle of Allah (peace be upon him) counting them on his hand. The people asked: Apostle of Allah! How is it that while they are easy, those who act upon them are few? He replied: The Devil comes to one of you when he goes to bed and he makes him sleep, before he utters them, and he comes to him while he is engaged in prayer and calls a need to his mind before he utters them. [Dawud 5047]

 

Do not use what is marketed as "dhikr beads"... use your right hand and count on the inside joints.  

Each time you are calling upon Allah's intervention in your life in regard to that attribute (name).  Dhikr is a very integral part of a Muslim/Muslimah's life.

Remember... Allah, subhana watala, sees everything we do!

Rebel Evil with that which is Better

Repel Evil with that which is Better

From Al-Istiqaamah Magazine , Issue No.7 , Rabee' ul-Awwal 1418H / July 1997

Allaah - the Most High - said:

"The good deed and the evil deed cannot be equal. Repel evil with that which is better; then indeed, he between whom and you there was enmity, will become as though he was a close friend." [Soorah Fussilat 41:34].

Imaam as-Sa'dee (d. 1376H)- rahimahullaah - said:

"Not equal are acts of goodness and obedience, which are done to earn the pleasure of Allaah; and acts of evil and disobedience, that bring about the anger of Allaah, and not His good pleasure. Likewise. not equal are those acts of goodness and kindness that are done towards the creation, and those acts of evil done against them - neither in their nature, their characteristics, nor in their rewards: "Is not the reward for good acts, goodness." Then, a particular, but important act of ihsaan (goodness and kindness) is commanded, which is: showing ihsaan towards the one who has ill-treated you; because Allaah commanded to repel evil with that which is better. This means that whenever you are ill-treated by anyone from amongst the creation - in particular those that have great rights over you; such as relatives, friends, and their like - then return their ill-treatment of you with acts of kindness and goodness towards them. Thus, if you have been cut-off from then seek to join the ties of relation; if you have been oppressed, then be forgiving; if you have been spoken ill of, either in your presence or behind your back, then do not retaliate, but rather be forgiving and speak to them with mild and soft words; if you have been boycotted and abandoned, then continue speaking to those who have done so, with good words, and continue giving them the greetings of salaam. So if you return acts of evil with acts of ihsaan (goodness and kindness), then you will indeed acquire a tremendous benefit."1

Consider also, the following incident.

'Aaishah radiallaahu'anhaa said:

I asked the Prophet sallallaahu 'alayhi wa sallam: O Allaah's Messenger, has there ever been a day more severe upon you than the day of Uhud? So he said: "Your tribe troubled me greatly, and the most troublesome thing which I experienced from them was on the day of 'Aqabah when I presented myself to Ibn 'Abd Yaaleel ibn 'Abd Kulaal, and he did not respond to my Message as I had hoped. So I returned overwhelmed with grief and sorrow, and did not recover until I reached Qarnuth-Tha'aalib. I raised my head and saw a cloud shading me. Then I looked and saw (the Angel) Jibreel in it, and he called me saying. Allaah has heard what your people have said to you, and their reply. And Allaah has sent the Angel of the mountains to you to do whatever you wish. So the Angel of the mountains called me, greeted me with Salaam; and then said. O Muhammad. Allaah has heard what your people said to you, and I am the Angel of the mountains. My Lord has sent me to you, that you may order me as you wish. So what do you wish? If you should so wish, I will crush them beneath the two mountains." So Allaah's Messenger sallallaahu 'alayhi wa sallam said: "No, rather hope that from their offspring will come who will worship Allaah alone, and not worship anything else along with Him."2

Ibn Abee Haatim (d.328H) - rahimahullaah - said:

"I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo'ee (d.248H). I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: "Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised, do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if people act deceitfully towards you, do not act deceitfully towards them." Ibn Abee Haatim said: So I took that as my benefit from Damascus."3

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1. Tayseerul-Kareemur-Rahmaan (p.695).
2. Related by al-Bukhaaree (no.3231) and Muslim (no.1795).
3. Related by Ibn al-Jawzee in Sifatus-Safwaa (2/200)

 

The Origins of Shirk

The Origins of Shirk [1]

Shaykh Muhammad Naasir ud-Deen al-Albaanee rahimahullaah

Al-Ibaanah Magazine , Issue No.3 - Dhul-Qa’dah 1416H / April 1996

 

From that which has been established in the Sharee'ah (prescribed law) is that mankind was - in the beginning - a single nation upon true Tawheed, then Shirk (directing any part or form of worship, or anything else that is solely the right of Allaah, to other than Allaah) gradually overcame them. The basis for this is the saying of Allaah - the Most Blessed, the Most High:

"Mankind was one Ummah, then Allaah sent prophets bringing good news and warnings." (Soorah Baqarah 2:213)

Ibn 'Abbaas - radiallaahu 'anhu - said: "Between Nooh (Noah) and Adam were ten generations, all of them were upon Sharee'ah (law) of the truth, then they differed. So Allaah sent prophets as bringers of good news and as warners." [2]

Ibn 'Urwah al-Hanbalee (d.837 H) said: "This saying refutes those historians from the People of the Book who claim that Qaabil (Cain) and his sons were fire-worshipers." [3]

I say: In it is also a refutation of some of the philosophers and atheists who claim that the (natural) basis of man is Shirk, and that Tawheed evolved in man! The proceeding aayah (verse) falsifies this claim, as do the two following authentic hadith:

Firstly: His (the prophet sallallaahu 'alayhi wa sallam) saying that he related from his Lord (Allaah) : "I created all my servants upon the true Religion (upon Tawheed, free from Shirk). Then the devils came to them and led them astray from their true Religion. They made unlawful to people that which I had made lawful for them, and they commanded them to associate in worship with Me, that which I had sent down no authority." [4]

Secondly: His (the prophet sallallaahu 'alayhi wa sallam) saying: "Every child is born upon the Fitrah [5] but his parents make him a jew or a christian or a magian. It is like the way an animal gives birth to a natural offspring. have you noticed any born mutilated, before you mutilate them."

Abu Hurayrah said: Recite if you wish: "Allaah's fitrah with which He created mankind. There is to be no change to the creation (Religion) of Allaah." (Soorah ar-Rum 30:30) [6]

After this clear explanation, it is of the upmost importance for the Muslim to know how Shirk spread amongst the believers, after they were muwahhideen (people upon Tawheed). Concerning the saying of Allaah - the most perfect - about the people of Nooh:

"And they have said : You shall not forsake your gods, nor shall you forsake Wadd, nor Suwaa', nor Yaghooth, nor Ya'ooq, nor Nasr." (Soorah Nooh 71:23)

It has been related by a group from the Salaf (Pious Predecessors), in many narrations, that these five deities were righteous worshipers. However, when they died, Shaytaan (Satan) whispered into their people to retreat and sit at their graves. Then Shaytaan whispered to those who came after them that they should take them as idols, beautifying to them the idea that you will be reminded of them and thereby follow them in righteous conduct. Then Shaytaan suggested to the third generation that they should worship these idols besides Allaah - the most high - and he whispered to them that this is what their forefathers used to do!!!

So Allaah sent to them Nooh alayhis-salaam, commanding them to worship Allaah alone. However none responded to his call except a few. Allaah - the mighty and majestic - related this whole incident in Soorah Nooh Ibn 'Abbas relates: "Indeed these five names of righteous men from the people of Nooh. When they died Shataan whispered to their people to make statues of them and to place these statues in their places of gathering as a reminder of them, so they did this. However, none from amongst them worshiped these statues, until when they died and the purpose of the statues was forgotten. Then (the next generation) began to worship them."[7]

The likes of this has also been related by Ibn Jareer at-Tabaree and others, from a number of the salaf (Pious Predecessors) - radiallaahu 'anhum. In ad-Durral-Manthoor (6/269): 'Abdullaah ibn Humaid relates from Abu Muttahar, who said: Yazeed ibn al-Muhallab was mentioned to Abu Ja'far al-Baaqir (d.11H), so he said: He was killed at the place where another besides Allaah was first worshiped. Then he mentioned Wadd and said: "Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don't you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : "Why doesn't every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him." So they all said "yes". So each household made a picture of him, which they adored and venerated and which constantly reminded them of him. Abu Ja'far said: "Those from the later generation saw what the (previous generation) had done and considered that........to the extent that they took him as an ilah (diety) to be worshiped besides Allaah. He then said :" This was the first idol worshiped other than Allaah, and they called this idol Wadd"[8]

Thus the wisdom of Allaah - the Blessed, the Most High - was fulfilled, when he sent Muhammed sallallaahu 'alayhi wa sallam as the final prophet and made his Sharee'ah the completion of all divinely Prescribed Laws, in that He prohibited all means and avenues by which people may fall into Shirk - which is the greatest of sins. For this reason, building shrines over graves and intending to specifically travel to them, taking them as places of festivity and gathering and swearing an oath by the inmate of a grave; have all been prohibited. All of these lead to excessiveness and lead to the worship of other than Allaah - the Most High.

This being the case even more so in an age in which knowledge is diminishing, ignorance is increasing, there are few sincere advisers ( to the truth) and shaytaan is co-operating with men and jinn to misguide mankind and to take them away from the worship of Allaah alone - the Blessed, the Most High.

FOOTNOTES:

1. Tahdheerus-Saajid min Ittikhaadhil-Quboori Masaajid (pp.101-106)

2. Related by Ibn Jareer at-Tabaree in his tafseer (4/275) and al-Haakim (2/546) who said: "It is authentic according to the criterion of al-Bukhari." Adh-Dhahabee also agreed.

3. Al-Khawaakibud-Duraaree fee Tarteeb Musnadul-Imaam Ahmad'alaa Abwaabil-Bukhaaree (6/212/1), still in manuscript form.

4. Related by Muslim (8/159) and Ahmad (4/162) from 'Iyaadh ibn Himaar al-Mujaashi'ee radiallaahu 'anhu

5. [From the Editors] Ibn-al-Atheer said in an-Nihaayah (3/457): "Al-Fitr: means to begin and create, and al-Fitrah is the condition resulting from it. The meaning is that mankind were born upona disposition and a nature which is ready to accept the true Religion. So if he were to be left upon this, then he would continue upon it. However, those who deviate from this do so due to following human weaknesses and blind following of others....." Al-Haafidh Ibn Hajar said in Al-Fath (3/248): "The people differ concerning what is meant by al-Fitrah and the most famous saying is that it means Islaam. Ibn 'abdul-Barr said: That is what was well known with most of the salaf (pious predecessors), and the scholars of tafseer are agreed that what is meant by the saying of Allaah - the Most High - "Allaah's fitrah wiht which He created mankind." is Islaam

6. Related by Al-Bukhaaree (11/418) and Muslim (18/52)

7. Related by al-Bukhaaree (8/534)

8. Related by Ibn Abee Haatim also, as is in al-Kawaakibud-Duraaree (6/112/2) of Ibn 'Urwah al-Hanbalee, along with an isnaad which is Hasan, up to Abu Muttahar. However, no biography could be found for him, neither in ad-Dawlaabee's al-Kunaa wal-Asmaa, nor Muslim's al-Kunaa, nor any one elses. And the hidden defect here is that he is from the Shee'ah, but his biography is not included in at-Toosee's al-Kunaa -- from the index of Shee'ah narrators.

A Clarification Of Doubts Regarding The Dhikr Of Allaah

A Clarification Of Doubts Regarding The Dhikr Of Allaah

http://www.troid.org/

" There is no doubt that the adhkaar and supplications are from the best forms of worship. Worship is built upon tawqeef [sticking to what the texts state] and ittibaa [following]... "

alhamdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa muhammad

as salaam u alaikum

1. Performing dhikr is an action of worship, as such it is to be done in the manner enjoined by the Sharee`ah and it is not allowed to invent new methods of performing it.

Shaykh al-Islaam ibn Taymiyyah said, "there is no doubt that the adhkaar and supplications are from the best forms of worship. Worship is built upon tawqeef [sticking to what the texts state] and ittibaa [following]...

Therefore it is not allowed for anyone to legislate new adhkaar and supplications and take them as actions of worship that the people must constantly perform just as they constantly perform the five daily prayers. Rather this is innovating into the religion that which Allaah has not given permission for. However if a person were to supplicate with these new supplication on occasion and individually without making this supplication a sunnah for the people then this would not be an innovation. As for the one who takes to a formula of dhikr (wird) that has not been legislated and makes this to be a sunnah to be followed then this is from those things that are forbidden.

Not only this but the legislated supplications and adhkaar contain all the correct goals and all the lofty intentions that a person could ever require and no one but an ignoramus or an extremist would turn away from these and recourse to these newly invented adhkaar. As for what is reported from the Prophet (sallallaahu ’alayhi wa sallam) with regards to what is performed after the obligatory prayers then this is the well known adhkaar that can be found in the Saheehs, the Musnads and other books of hadeeth. As for the Imaam and the followers supplicating in congregation after the obligatory prayers then this is a bid`ah that did not exist at the time of the Prophet (sallallaahu ’alayhi wa sallam), indeed his supplication used to be within the prayer. This is because the one who is praying is discoursing with his Lord and supplicating at this time would be most fitting, as for supplicating after completing the prayer and the discourse with his Lord then this is not the most fitting time to supplicate." [Majmoo` Fataawaa (22/510,595)]

2. The general course with dhikr is that it be said quietly. The least meaning of 'quietness' is that one says the dhikr such that the words reach his ears as stated by Imaam an-Nawawee and others. It is also allowed to perform dhikr in an audible voice but not a loud voice. The proof for this lies with the saying of Allaah,

"And perform the dhikr of your Lord in your very soul with humility and without loudness in words in the mornings and evenings and do not be of those who are unheedful." [al-A`raaf (7):205]

 

The salaf and mufassireen differed about what this verse refers to, some saying that it refers to the prayers, others that it refers to supplication and others that it refers to dhikr in general. However they all agreed that

the intent behind the verse was to point out that one should not be loud when performing dhikr as a general principle.

Refer to the tafseers of: at-Tabaree, al-Qurtobee, ibn Katheer, al-Baghawee, ash-Shawkaanee, as-Samaa`aanee and as-Sa`dee.

In fact at-Tabaree quotes the following narrations:

a) Ibn Zayd said about this verse, "do not do so loudly"

b) Mujaahid said, "they have been commanded to perform His dhikr within themselves with humility"

c) Ibn Juraih said, "...it is detested to raise the voice and shout when performing supplication"

Al-Qurtobee states that meaning of "without loudness in words" is "meaning such that only you can hear your words as Allaah said, 'neither say your prayer loudly nor in a low voice but seek a middle course' [al-Israa (17):110]. This proves that raising ones voice (in dhikr) is prohibited based on what has been previously discussed in a number of places."

Ibn Katheer said, "this is how it is recommended to perform dhikr – that it not be like a call or very loud."

3. As for the saying of Allaah,

"So when you have accomplished your holy rites, celebrate the praises of Allaah, as you used to celebrate the praises of your fathers,- indeed, with far more Heart and soul." [al-Baqarah (2):200]

Then al-Baghawee and as-Sa`dee state that the meaning of 'aw ashadda dhikraa' is that this dhikr be performed more frequently and with more desire then their celebration of the praises of their fathers. Hence there is absolutely no proof here that one should shout or dance etc…

4. However on some occasions it is allowed to say some adhkaar loudly such as those that openly manifest a sign from the signs of Islaam for example the talbiyyah for hajj and the takbeer after completing the salaah.

It is in this way that the great Hanafi Imaam, at-Tahaawee reconciles the ahaadeeth commanding one to be silent when performing dhikr and those that say that one should say the talbiyyah for Hajj loudly in his amazing book 'Sharh Mushkil al-Aathaar' [14/491-501]

5. The hadeeth of Abu Musaa, "We were in the company of the Prophet on a journey, and whenever we ascended a high place, we used to say takbeer (in a loud voice). The Prophet said, "O people! Be kind to yourselves, for you are not calling upon a deaf or an absent one, but You are calling an All-Hearer, and an All-Seer." Then he came to me as I was reciting silently, "Laa hawla walaa quwwata illaa billaah." He said, "O 'Abdullah bin Qais! Say: Laa hawla walaa quwwata illaa billaah, for it is one of the treasures of Paradise." Or he said, "Shall I tell you a word which is one of the treasures of Paradise? It is: Laa hawla walaa quwwata illaa billaah."

6. The hadeeth of Abu Musaa, "We were in the company of the Messenger of Allaah (sallallaahu ’alayhi wa sallam). Whenever we went up a high place we used to say the takbeer and tahleel loudly. The Prophet (sallallaahu ’alayhi wa sallam) said, 'O People be merciful to yourselves for you are not calling upon one who is deaf or absent. Indeed He is with you, indeed He Sees and is close."

Ibn Hajr al-Asqalaanee said in Fath al-Baaree [6/166], "at-Tabaree said, 'this hadeeth constitutes evidence that is disliked to raise ones voice when supplicating and performing dhikr, this was the opinion of generality

of the salaf from the Sahaabah and Taabi`een.' …It has preceded in the Book of Prayer from the hadeeth of ibn Abbaas that they used to loudly say the dhikr during the lifetime of the Prophet after they had completed the obligatory prayers. The discussion concerning this has preceded there."

7. While discussing the hadeeth of ibn Abbaas in Fath [2/414] it seems that ibn Hajr determines that the meaning of dhikr in the hadeeth of ibn Abbaas is the takbeer as mentioned in another narration of ibn Abbaas also reported by Bukhaaree and that the first thing the Sahaabah said after completing the prayer was the takbeer.

He also quotes the saying of an-Nawawee that "ash-Shaafi`ee said concerning this dhikr after the salaah that they said it loudly for a short time only for the purpose of teaching the mannerism of the dhikr and they did not persist in doing so. The preferred course is that the Imaam and followers say the dhikr in a low voice unless there exists the need to teach others."

 

This is what Allaah has allowed me to quickly put together. All the mistakes in it are mine and Allaah and His Messenger are free of.

Allaah Knows best

Was salaam

Abu Rumaysah

 

Now read brother Abu Rumaysah's reply to a someone who tried to refute this message above.

 

alhamdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa muhammad

as salaam u alaikum

> Now to answer Brother Refi, The volumes from Ibn Taymeeyah are

> originally in Arabic and sadly, it is well known that although it

> would be easy to translate it in one way only, the publications issued

> by the Salafis/Wahabi group translate it in one way and certainly not

> our way. No wonder you would not find 'saints' in those translation.

> To bring the matter to further sadness, even Sahi Bukhari and other

> books on ahadith have had interpretations and omitions of ahadith

> crippling the body of Islam of its True self.

>

It is a shame that you resort to mere conjecture devoid of any fact whatsoever. If I had actually relied upon a translation of the paragraphs instead of actually going to the Arabic Majmoo` Fataawaa then maybe your accusation, baseless as it is, may have stood. However I referred to and translated from the Arabic and indeed nowhere in those paragraphs, or the ones preceding or ensuing has ibn Taymiyyah used the word saint. So the question remains: where did the author of your error riddled translation interpolate this word and the remaining sentences from?

Furthermore there is only (until a few months ago) one print and version of Majmoo` Fataawaa which although published by different people coming in different covers etc they all have the same print and page numbers. Therefore any possible accusation of there being a 'Wahhabi version' effectively disappears. A few months ago the new edition of Majmoo` Fataawaa was printed in 29 volumes (as opposes to the current 37) with a new print and takhreej to the ahaadeeth.

Hence if I were to analyze your accusation based upon this example, not to mention many more, then it very quickly becomes clear that it is your superiors who are guilty of false translations and not the other way around.

Finally I do agree with your final point that the translations to all of the hadeeth collections in English are sometimes lacking in accuracy and indeed sometimes omit part of the hadeeth or chapter heading or comment of the author - this is something that is in dire need of rectification and the aid of Allaah is sought. However these do not and cannot cripple the body of Islaam as the detailed Islamic Knowledge is conveyed in Arabic and therefore bad english translations cannot impair the authenticity of the true Islaamic knowledge.

May Allaah guide you and I

was salaam

Abu Rumaysah

A parting note....

alhamdulillaah was salaatu was salaamu alaa nabiyyinaa wa habeebinaa muhammad

as salaam u alaikum

Allaah says, "and perform the dhikr of your Lord in your very soul with humility and without loudness in words in the mornings and evenings and do no be of those who are unheedful." [al-A`raaf (7):205]

When Allaah or His Messenger (sallallaahu ’alayhi wa sallam) speak there is left no need for any other to voice his opinion.

was salaam

The Precious Remembrance..Written by ash-Shaykh Ibn ‘Uthaymeen

http://abdurrahman.org/zikr/ThePreciousRemembrance.pdf

Mending the Rift: Guidelines to help you observe Fajr Prayer

Mending the Rift: Guidelines to help you observe Fajr Prayer

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{And then there followed after them (the prophets) an evil generation who delayed the prayer and followed their lusts. Soon will they face destruction, except he who repents, affirms his faith and does deeds of righteousness} - [Soorah Maryam: 59-60]

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Introduction

Sufficient it is for me to praise Allah and supplicate Him for peace on those servants of His whom he has chosen.

To proceed: I have read this letter entitled "Mending the Rift" and found it to be valuable in the choice of its subject matter. Thanks to Allah, the author succeeded in realizing the growing tendency of people to miss the Dawn Prayer in congregation in the mosque. He noticed with dismay that mosques are getting virtually empty of people at that time, except for a few elderly people and some adults who, with Allah's assistance, found their way back into the mosque. Indeed, even a sizable majority of these elderly people have stopped coming to the mosque to uphold this prayer in congregation and have grown lazy about the other prayers as well.

Our Prophet (sallallaahu-alaihi-wasallam) is our exemplar who provided the best example in spending long hours of the night in prayer and waking in time for Fajr Prayer. This record was authentically known of him both in his teachings and his living example as he did not like sleeping before Ishaa [night] Prayer and discouraged his followers from useless talk after it. In this he was followed by his companions and all the muslims up to a time not very far from our own days. They knew the reasons which cause laziness and lessen motivation to observe prayers in time (be such prayers Fard [obligatory] or Nafla [optional]) and warned people against them so much that some of them are reported to have said: "If you are unable to pray at night, then that is a clear sign that your sins have shackled you and deprived you of good deeds". Al-Hasan al-Basri was once asked: "Why is it that we cannot uphold prayers at night?" He answered: "You are shackled in your own sins".

Motivation is presently lacking among muslims. Otherwise they would not have given in to sleep even if they had to stay awake in the first part of the night. When one of them is required by his work arrangements or for his own worldly benefit to wake early at dawn, he would no doubt take the necessary precaution not to miss his appointment. He will forsake his peace of mind and have a restless sleep just for fear he might be punished or have his salary reduced. When it comes to prayer, they have no excuse especially when in our modern times Allah has provided us with alarm clocks which would be set at any time we wish. The problem therefore, is one of laziness. Such people do not know what they are missing. The Prophet (sallallaahu-alaihi-wasallam) said with respect to those who do not observe Ishaa and Fajr prayers: "Had one of them known that he would find a wholesome meal or two good targets, he would have come for Ishaa prayer."

All in all, for him who sincerely wants to purify his soul from the attributes of the hypocrites, let him steer clear of laziness, be active, put into practice the action inspiring instructions laid out in our religion, accustom himself to take the initiative and realize what he and everybody in his position are missing in terms of the health of the body and great reward from Allah. Only then will his performance improve, Allah willing, and he will make up for what he has missed and follow the lead of the best of generations.

Allah, the Most High and Exalted, is the Provider of success and assistance. Peace and Blessings be upon Prophet Muhammad, his household and followers.

Signed,

Abdullah Ibn Abdur-Rahmaan al-Jibreen.

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The Text

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Most surely all praise belongs to Allah, we praise Him and we seek His Aid and Forgiveness. We seek refuge in Allaah from the evils of our souls and from the evils of our actions. Whomsoever Allaah guides there is none to misguides and whomsever He misguides their is none to guide. I send prayers and blessing upon our leader Muhammad with the best of prayers and the most complete submission.

To proceed:

One of the ill-seeming phenomena and most serious precedents boding impending danger and punishment, giving reason to fear and calling for most urgent consideration on our part requiring immediate investigation into its causes and treatment of its symptoms is the fact that a growing number of observers of prayer deliberately shun Fajr prayer in congregation and only perform it at times other than its lawful time.

It may be the case that this is due to their wasting away long hours at night engaged in idle and leisure pursuits. Our ancestors not very long ago used to make a point of going to bed early, to lock their doors after Ishaa prayer and to make their dinner light so as to be able to wake up for Fajr prayer in an energetic state. That is why they led a happy, peaceful and healthy life experiencing the real taste of life.

The advent of modern civilization spoiled both our religious observances and our worldly arrangements. As a result, we have fallen into laziness and inertia; our bodies grew fat and flabby; we move about less frequently whilst showing a greater readiness to sleep and a marked inability to perform the most trivial of manual actions.

The present paper attempts therefore to suggest ways which may be of help in inducing us to wake up for Fajr Prayer; for instance:

ONE: To make sure to go to bed early as the Prophet (sallallaahu-alaihi-wasallam )used to discourage sleep before performing Ishaa prayer and especially engaging in conversation after it. Certain cases were excepted, some of which are enumerated by Imam Nawawi in his explanation of Muslim's account. Nawawi, may Allaah have mercy upon him says:

The reason why conversation after it is discouraged is the fear lest it leads to staying awake for long , which might induce drowsiness and difficulty with observing night prayers or Subh [dawn] prayer in their permitted, preferred or best times. The topics covered by this restriction are all fulfilling no good useful purpose. However, as to useful verbal activities, such as the pursuit of knowledge, listening to the wise tales of righteous people, talking to one's guest or bride, or members of one's family for the sake of company, interacting with travelers with a view to protect themselves and their goods, embarking on talks designed to conciliate between people or intercede before them in a good cause or to enjoin good and forbid evil and admonish people by pointing to a beneficial course of action to follow etc... there are no such restrictions.

TWO: To be assiduous in observing the Aadaab [good manners prescribed in Islam] as to what to do before sleep such as making Du'aa [supplication], bringing one's palms together, very mildly spitting into them and reciting the last three soorah's of the Qur'aan into them and them wiping them over one's face, head and body, being physically and religiously pure and performing a two rakah voluntary prayer after wudhoo [ablution]. A muslim has to ask his wife, parents, relatives or neighbors to help waking him up. Once waken up, he should not linger lazily for long in bed, lest he acquires the vices of the hypocrites who come to prayer showing ample signs of laziness and lack of enthusiasm.

THREE: To fill one's heart with faith and good deeds. Once faith is alive in the heart, it induces the person to do good deeds and strive unremittingly hard. Faith is like a tree which only yields good fruit when irrigated from the streamlets of good deeds, thus bringing about an improvement both in personal conduct and at the interactional level with society at large. The lack of such or water supplies proportionately causes faith to wither and wilt. The heart is highly sensitive to external hardening stimuli, such as excess food or drink or aberrations in watching or listening (letting your eyes and ears loose to what is unlawful for them). You should therefore protect your heart from such external allurements.

FOUR: To keep away from Ma'aasi [acts of disobedience to Allah] by protecting the eyes, the tongue, the hearing and all the senses from indulging in the perception of objects that Allah has made unlawful for us. As an alternative, one should concern himself with matters pertaining to the worship of Allaah, such as devoting one's sight to the reading of Allaah's Book, meditating over the creatures that Allaah has created in this universe, reading books of knowledge etc. One member of the rightly guided early generations was asked about the reason why people found it difficult to uphold voluntary prayers at night. He answered: "Your sins have shackled you". No doubt sins can be a major cause for a persons inability to enjoy the blessings of piety. As Imaam Ibn ul-Qayyim said, sins are wounds and some wounds can be fatal.

FIVE: To bear in mind the great reward for attending Fajr prayer in congregation on time, and the strong rebuke for him to fails to observe it and to satisfy its conditions. Uthmaan ibn 'Affaan related:

I heard Allah's Messenger (sallallaahu-alaihi-wasallam) say: "He who prays Ishaa in Jamaa'ah [congregation] is as if he has prayed for half the night . As to him who (also) prays Fajr in congregation, it is as if he has prayed all night." [narrated by Maalik and the wording is that of Muslim who also reported it]

Similarly, Bukhaaaree and Muslim and An-Nasaaee related on the authority of Ibn Mas'ud (radiallaahu-anhu) that he said:

The case of a man who slept all the night up to sunrise (without waking up for Fajr) was related to the Prophet (sallallaahu-alaihi-wasallam) whereupon he said: "That was a man in whose ear Shaytaan has urinated", or he said "in both his ears".

The urinating is literally true, as Imaam Qurtubi says, since Shaytaan urinates and has sexual intercourse and procreates in a manner that Allah alone knows (1). To ascertain for yourself the truth of this assertion, look at the faces of those who come to deal in their daily business without having prayed Fajr in congregation at due time; look at their faces at working hours. You will surely ask Allaah for refuge from a lot as miserable as theirs. But, after all what do you expect from a person in whose heart Shaytaan has urinated!!!

SIX: To realize the bad effects resulting from one's failure to pray Fajr, such as the melancholic and depressive state of mind and the loss of many religious and worldly benefits, and the good effects resulting from managing to perform it. In this respect the Prophet (sallallaahu-alaihi-wasallam) said:

"Shaytaan ties three knots on the crown of any one of you in your sleep. He says upon each knot that he ties: "You have a long night before you, therefore sleep". But if you wake up and mention Allah, Most Exalted in remembrance one knot will be untied. If you then make ablution another knot will be undone. If you then proceed to pray the last knot will be disentangled. Thus, you will feel in the morning energetic and in good spirits. Otherwise you will feel in a despicable state, lazy". [narrated by Maalik, Bukhaaree, Muslim and Abu Dawood]

The time following Fajr prayer is full of goodness and blessings. At-Tirmidhee narrated upon the authority of Al Ghamdi that the Prophet (sallallaahu-alaihi-wasallam) said: "O Allah bless my Ummah in its early rising!" and whenever he dispatched an expedition or army he sent them early at the beginning of the day. Sakhr was a merchant who always sent his merchandise early in morning thus, becoming wealthy (3). That is why we find the craftsmen and traders are particular about making good use of this time. Those who sleep up to the late morning have denied themselves the blessings of this early hour.

There are many benefits to the health derived from waking up for Fajr prayer. For instance, the highest proportion of ozone gas (O3) in the atmosphere is registered at dawn. It then gradually fades away until complete disappearance by sunrise. This gas has a very beneficial effect on the nervous system as it vivifies the brain and energizes the muscles such that when a person inhales the beautiful breeze of the dawn, known as the SABAA wind, he will experience a pleasure that is unparalleled at any other time of the day or night (4).

SEVEN: To lose no time to categorically clear yourself from the stigma of hypocrisy. Because of the difficulty of waking for this time, praying Fajr in congregation provides evidence that a person has firm faith and is free from hypocrisy. That is why in a hadeeth narrated by Bukhaaree and Muslim, the Prophet (sallallaahu-alaihi-wasallam) said:

"Indeed, the most difficult of prayers to bear, for the hypocrites, are Ishaa [night] and Fajr prayers. If only they knew what they are missing , they would sooner come, even if crawling on their knees".

The most worthy companion, Abdullaah and Ibn Mas'ood (radiallaahu-anhu) asserts "The only one indeed who misses them [i.e. Ishaa and Fajr prayers] is a confirmed hypocrite" (5). Ibn Umar (radiallaahu-anhu) said "When we find a man missing from the Ishaa and Fajr prayers we nurture suspicions about him" (6).

If you want a criterion for evaluating a person's degree of faith and truthfulness monitor his observance of Fajr prayer. If he passes the test, that should be taken as a sign indicating the strength of his Eeman [belief, faith]. Let us then testify to his truthfulness since he managed to achieve the greatest victory over himself and to be superior to the pleasure of sleeping in bed. If he fails the test, this is an index to his weakness in faith, a hardness in his heart, an indulgence in self-gratification and a defeat against his own whims.

How is it then that he who indulges in sleep and misses prayer should conceivably feel comfortable while people are delighting in the mosques in the company of the Qur'aan, listening raptuously to Allaah's message, and basking happily in His gardens. He who prefers the pleasures of the bed to the pleasure of the communion with Allaah is the real loser.

These are a few suggestions to help you wake up for Fajr prayer. May Allah make them useful. Glory be to Allah, Most Exalted over any false attributions and thanks be to Allah, the Lord of all Beings.

Written by an anonymous student of Islamic knowlege with an introduction by Sheik Abdullah Ibn Jibreen

References

1. Fath-ul-Baari 3/28
2. Al-Waabil us-Sayyib no.53
3. Saheeh Sunan at-Tirmidhee
4. "With Medicine in the Noble Qur'aan" p.108 by Abdul-Hameed Dayyaab
5. Reported by Muslim, Aboo Daawood, Ibn Maajah and Nasaa'ee
6. Saheeh at-Targheeb wat-Tarheeb no.169