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  1. DU’AA FOR EASE AND FORGIVENESS اَللّٰهُمَّ الْطُفْ بِيْ فِيْ تَيْسِيْرِ كُلِّ عَسِيْرٍ فَأِنَّ تَيْسِيْرَ كُلِّ عَسِيْرٍ عَلَيْكَ يَسِيْرٌ، وَّأَسْأَلُكَ اليُسْرَ وَالْمُعَافَاةَ فِي الدُّنْيَا وَالْاٰخِرَةِـ اَللّٰهُمَّ اعْفُ عَنِّيْ فَأِنَّكَ عَفُوٌّ كَرِيْمٌ ـ Allaahummal-tuf bii fii taysiiri kulli ‘asiir(in), fa inna taysiira kulli ‘asiirin ‘alayka yasiir(un), wa as’alukal-yusra wal-mu’aafaata fid-dunyaa wal-aakihira(ti). Allaahumma’-fu ‘annii fa innaka ‘Afuwwun Kariim. (Composite: Abu Hurayrah and Abu Sa’id al-Kuhdri. Kanz al-‘Ummal #3658, 3659) O Allah, extend Your graciousness to me by turning all difficulties into ease, for to make a difficulty easy is very easy for You. And I ask You for ease and forgiveness in the world and in the Hereafter. O Allah, forgive me for indeed You are the Generous Forgiver (Source: Khalid Baig’s transliteration and translation of du’aa #125 from the Accepted Whispers: Munajat-e-Maqbul)
  2. DU'AA FOR TAQWA اَللّٰهُمَّ اجْعَلْنِيْ أَخْشَاكَ كَأَنِّيْ أَرَاكَ أَبَدًا حَتّٰى أَلْقَاكَ، وَأَسْعِدْنِيْ بِتَقْوَاكَ وَ -لَاتُشْقِنِيْ بِمَعْصِيَتِكَ Allaahummaj-'alnii akhshaaka ka'annii araaka abadan hattaa alqaak(a), wa as'idnii bitaqwaaka wa laa tushqinii bima'siyatik. '(Abu Hurayrah. Majma' az-Zawaa'id #17393) O Allah, make me fear You as if I see You all the time until I meet You. Make me blissful as a result of Your taqwa (Your fear and piety); do not make me wretched as a result of Your disobedience. ~~~Ameen~~~ (Source: Khalid Baig’s transliteration and translation of du’aa #124 from the Accepted Whispers: Munajat-e-Maqbul)
  3. DU’AA FOR AN OPEN HEART اَللّٰهُمَّ افْتحْ مَسَامِعَ قَلْبِيْ لِذِكْرِكَ، وَارْزُقْنِيْ طَاعَتَكَ، وَطَاعَةَ رَسُوْلِكَ، وَعَمَلًابِكِتَابِكَ ـ Allaahummaf-tah masaami’a qalbii lidhikrik(a), war-zuqnii taa’atak(a), wa taa’ata Rasuulik(a), wa ‘amalam biKitaabik. (‘Ali ibn Abi Taalib. Kanz al-‘Ummal #3655) O Allah, open my heart to the hearing of Your remembrance. Grant me obedience to You and to Your Messenger (sallallahu alayhi wa sallem) and (grant me) performance of deeds according to Your Book. ~~~Ameen~~~ Open my heart: That is, when I perform dhikr by tongue or hear it from others, it should also reach the depths of my heart. (Source: Khalid Baig’s transliteration, translation and commentary of du’aa #123 from the Accepted Whispers: Munajat-e-Maqbul)
  4. From addiction and sin to devotion within Lecture delivered by: Shaykh Hasan Ali Link to download Back to table of contents
  5. GAMBLING IN ISLAM - E BOOK Gambling, Maisir, Qimaar and interest-bearing transactions are strictly forbidden in Islam. This concise booklet gives an indication as to which of the present day monetary systems are inclusive of interest and constitute to gambling and which ones are not, as well as the means of avoiding them. Various forms of gambling, maisir, qimaar and interest-bearing loans have been furnished, all with highly authentic and authoritative, juristically agreed upon and proven Shar’ee proofs. Please see this post for the links, it is free in the iBookstore and we are working on making it free for Kindle as well (you can help by clicking the "report a lower price" link):Gambling in Islam eBook Back to table of contents
  6. IMPERMISSIBLITY OF USING A DICE By Shaykh (Mufti) Abdullah Nana (HA) There are a three different terms used in the Arabic language which refer to backgammon. They are 'Nard,' 'Nardsheer,' and 'Ki'aab.' According to the dictionaries, the terms 'Nard' and 'Nardsheer' refer specifically to backgammon and not dice. The dictionary definition of 'Ki'aab' is dice, but this word is also used to refer to the game of backgammon. This could possible be due to the fact that dice is an essential component and a distinguishing feature of the game of backgammon, as confirmed by Mufti Wikipedia (who is a 'muft' ke mufti). We can classify this under the principle of Balaghat where a part is mentioned and where the whole is meant. For example, we can use the term 'Raqabah'(neck) to refer to the whole body of a person. In light of this, it is correct in the Arabic language to use the word 'Ki'aab' to refer to backgammon. Lane and Hans Wehr have translated 'Ki'aab' as dice in the Arabic-English Lexicon and Dictionary of Modern Standard Arabic respectively. Many of the Muhaddithin who have written books on Gharib Al-Hadith translate 'Ki'aab' as 'Fusoos An-Nard.' Lane has also translated 'fusoos' as dice in his Lexicon. I have attached some passages from a few Arabic dictionaries below: قال الشيخ العوامه النرد لعبة وصفها في المعجم الوسيط بقوله لعبة ذاب صندوق و حجارة و فصين تعتمد على الحظ و تنقل فيها الحجارة على حسب ما يأتي به الفص (الزهر) و تعرف عند العاملة ب (الطاولة) و الفص المذكور هنا هو المذكور في الآثار الآتية بالكعاب جمع كعب أو كعبة و يسمى أحيانا النردشير يضاف إلى شير بن بابك أول من وضع هذه اللعبة كما في القاموس (المصنف ج 13 ص 346 ) قال الشيخ طاهر بتني : و فيه : كان يكره أن الضرب بالكعاب هي فصوص النرد جمع كعب و كعبة واللعب بها حرام و كرهها عامة الصحابة و قيل كان ابن مغفل يفعله مع امرأته من غير قمار و قيل رخص فيه ابن المسيب يغير قمار و منه لا يقلب كعباتها أحد ينتظر ما تجيء إلا لم يرح رائحة الجنة و هي جمع سلامة للكعبة (مجمع بحار الأنوار ج 4 ص 416( )س) وفيه <أنه كان يَكْرَه الضَّربَ بالكِعَاب> الكِعَاب: فُصُوص النَّرْدِ، واحدها: كَعْبٌ وكَعْبة.واللَّعِب بها حَرام، وكَرِهَهاَ عامَّة الصحابة. وقيل: كان ابن مُغَفَّل يفعله مع امرأته على غير قِمار. وقيل: رَخَّص فيه ابن المُسَيّب، على غير قِمار أيضاً. )س) ومنه الحديث <لا يُقَلِّب كَعَباتِها أحدٌ يَنْتظِر ما تَجِيء به إلاَّ لم يَرَحْ رائحةَ الجنة> هي جَمْع سَلامة للكَعْبة )لنهاية في غريب الآثار( والكِعابُ: فُصوصُ النَّرْدِ. وفي الحديث: أَنه كان يكره الضَّرْب بالكِعابِ؛ واحدُها كَعْبٌ وكَعْبةٌ، واللَّعِبُ بها حرام، وكَرِهَها عامةُ الصحابة. وقيل: كان ابنُ مُغَفَّلٍ يفعله مع امرأَته، على غير قِمارٍ. وقيل: رَخَّص فيه ابنُ المسيب، على غير قمار أَيضاً. ومنه الحديث: لا يُقَلِّبُ <ص:720> )لسان العرب( Next, we will have to examine all the narrations which refer to backgammon and to see which of these three words are used. The correct translation for the narrations which use the words 'Nard' and 'Nardsheer' is backgammon. On the other hand, the narrations which use the word 'Ki'aab' can be translated both as dice or backgammon as explained above. It is possible that this was the source of confusion in our previous discussion. The ruling regarding the use of dice is based on the narrations which contain the term 'Ki'aab' and the implications thereof. It is incorrect to base this ruling on those narrations which make mention of 'Nard' or 'Nardsheer because they do not explicitly refer to dice. Therefore, we will have to examine the subject matter and authenticity of these narrations containing the word 'Ki'aab.' I have gone through many books of hadith including Al-Musannaf of Abdur Razzaq, Al-Musannaf of Ibn Abi Shaybah, At-Targheeb Wa At-Tarheeb, Shu'ab Al-Iman of Al-Bayahqi, etc. to search for all the narrations which make mention of dice. In summary, there are more than 15 narrations from Rasulullah Salallahu Alayhi Wa Sallam, the Sahaabah Radhiyallahu A'nhum, and the Tabi'n Rahmatullahi A'layhim which use the word dice during the discussion of backgammon. The subject matter of this narrations contained will also apply to playing with dice along with backgammon based on the linguistic usage of 'Ki'aab' as discussed above. Here is a summary of some of these narrations: He who rolls dice waiting to see the result has disobeyed Allah and His Messenger Salallahu Alayhi Wa Sallam. (Musnad Ahmad) Whoever plays with dice in order to gamble is similar to that person who eats pork, and he who plays with dice without gambling is like the person who applies pig fat to his body. (Musannaf Li Abdir Ar-Razzaq) Stay away from these two die (or games associated with dice) for verily they are a form of gambling. Every game which involves the usage of dice is gambling and is not permissible. The Arabic text and references of these narrations is included below. قال الشيخ العوامه و يقويه طريق آخر رواه أحمد (4 : 407) و أبو يعلى و البيهقي من طريق محمد بن كعب القرظي عن أبي موسى بلفظ لا يقلب كعباتها رجل ينظر ما تأتي به إلا عصي الله و رسوله و رجال إسناده ثقات إلا حميد بن بشير فقد انفرد ابن حبان بتوثيفه 4 : 150 و لم يذكره بجرح و انظر مساوئ الأخلاق (المصنف لإبن أبي شيبة ج 13 ص 347( عن أبي موسى أن النبي صلى الله عليه و سلم قال من لعب بالكعاب أو قال بالكعبات فقد عصى الله و رسوله وهذا مما لا يوهن حديث نافع و لا يعلله فقد تابع يزيد بن عبد الله بن الهاد نافعا على رواية سعيد ابن أبي هند (المستدرك لحاكم ج 1 ص (50 أخبرنا عبد الرزاق عن معمر عن قتادة أن عبد الله بن عمرو ابن العاص قال من لعب بالكعبين على القمار فكأنما أكل لحم الخنـزير و من لعب بها على غير قمار فكأنما ادّهن بشحم الخنـزير (المصنف لعبد الرزاق ج 10 ص (468 حَدَّثَنَا ابْنُ عُلَيَّةَ عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ عَنْ أَبِي أَيُّوبَ عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ : مَثَلُ الَّذِي يَلْعَبُ بِالْكَعْبَيْنِ وَلَا يُقَامِرُ كَمَثَلِ الْمُدَّهِنِ بِشَحْمِهِ وَلَا يَأْكُلُ لَحْمَهُ (المصنف لإبن أبي شيبه ج 13 ص (348 عن أبي موسى الأشعري رضي الله عنه قال سمعت النبي صلى الله عليه و سلم و ذكر عنده النرد فقال عصى الله و رسوله عصى الله و رسوله من ضرب بالكعاب يلعب بها (المستدرك لحاكم ج 1 ص 50( أخبرنا أبو سعد الماليني أخبرنا أو أحمد بن عدي حدثنا جعفر الفريابي حدثنا سويد بن سعيد حدثنا أبو معاوية عن إبراهيم الهجري عن أبي الأحوص عن عبد الله رضي الله عنه قال قال رسول الله صلى الله عليه و سلم : إياكم و هاتين الكعبتين الموسومتين اللتين تزجران رجرا فإنهما من الميسر و كذا رواه زياد البكائئ عن إبراهيم مرفوعا (رواه البيهقي في شعب الإيمان ج 8 ص459( أخبرنا أبو الحسين بن بشران أخبرنا الحسين بن صفوان حدثنا عبد الله بن محمد بن أبي الدنيا حدثنا خلف بن هشام حدثنا أبو عوانة عن عبد الملك بن عمير عن أبي الأحوص عن عبد الله قال إياكم و هذين الكعبتين الموسومتين اللتين تزجران زجرا فإنهما من ميسر العجم (الجامع لشعب الإيمان ج 8 ص (460 حَدَّثَنَا أَبُو بَكْرٍ قَالَ حَدَّثَنَا وَكِيعٌ قَالَ حَدَّثَنَا مِسْعَرٌ وَسُفْيَانُ عَنْ عَبْدِ الْمَلِكِ بْنِ عُمَيْرٍ عَنْ أَبِي الْأَحْوَصِ , قَالَ سُفْيَانُ : عَنْ عَبْدِ اللَّهِ , وَقَصَّرَ بِهِ مِسْعَرٌ : إيَّاكُمْ وَهَذِهِ الْكِعَابَ الْمَوْسُومَةَ الَّتِي تُزْجَرُ زَجْرًا , فَإِنَّهَا مِنْ الْمَيْسِرِ (المصنف لإبن أبي شيبه ج 13 ص 349( فقد أخرج أحمد وأبو داود والنسائي وصححه ابن حبان والحاكم من رواية عبد الرحمن بن حرملة عن ابن مسعود " أن النبي صلى الله عليه وسلم كان يكره عشر خصال فذكر فيه الضرب بالكعاب - قال المنذري: وأخرجه النسائي وفي إسناده قاسم بن حسان الكوفي عن عبد الرحمن بن حرملة. قال البخاري: القاسم بن حسان سمع من زيد بن ثابت، وعن عمه عبد الرحمن بن حرملة. روى عنه قاسم بن حسان، لم يصح حديثه في الكوفيين، قال علي بن المديني: حديث ابن مسعود أن النبي صلى الله عليه وسلم كان يكره عشر خلال. هذا حديث كوفي وفي إسناده من لا يعرف. وقال ابن المديني أيضاً: عبد الرحمن بن حرملة روى عنه الركين بن ربيع، لا أعلم روى عن عبد الرحمن هذا شيء من هذا الطريق ولا نعرفه من أصحاب عبد الله. وقال عبد الرحمن بن أبي حاتم: سألت أبي عنه فقال: ليس بحديثه بأس وإنما روى حديثاً واحداً ما يمكن أن يقاس به، ولم أسمع أحداً ينكره أو يطعن عليه. وأدخله البخاري في كتاب الضعفاء. وقال أبي تحول منه. هذا آخر كلامه. وفي الرواة عبد الرحمن بن حرملة بن حمزة، وأبو حرملة الأسلمي مدني روى عن سعيد بن المسيب وغيره. أخرج له مسلم والأربعة، وتكلم فيه غير واحد. انتهى كلام المنذري. حَدَّثَنَا ابْنُ عُلَيَّةَ عَنْ ابْنِ أَبِي عَرُوبَةَ عَنْ قَتَادَةَ قَالَ : بَلَغَنَا { أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم سُئِلَ عَنْ اللَّعِبِ بِالْكَعْبَيْنِ فَقَالَ : إنَّهَا مَيْسِرُ الْأَعَاجِمِ } , قَالَ : وَكَانَ قَتَادَةُ يَكْرَهُ اللَّعِبَ بِكُلِّ شَيْءٍ حَتَّى يَكْرَهَ اللَّعِبَ بِالْعصَى (المصنف لإبن أبي شيبه ج 13 ص 347( حَدَّثَنَا مُعْتَمِرٌ وَجَرِيرٌ عَنْ الرُّكَيْنِ عَنْ الْقَاسِمِ بْنِ حَسَّانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ حَرْمَلَةَ عَنْ عَبْدِ اللَّهِ قَالَ : { نَهَى رَسُولُ اللَّهِ صلى الله عليه وسلم عَنْ الضَّرْبِ بِالْكِعَابِ } (المصنف لإبن أبي شيبه ج 13 ص (348 حَدَّثَنَا أَبُو بَكْرٍ قَالَ حَدَّثَنَا عَلِيُّ بْنُ مُسْهِرٍ عَنْ إسْمَاعِيلَ بْنِ سُمَيْعٍ قَالَ : حَدَّثَنَا أَبُو الْأَشْعَثِ النَّخَعِيُّ قَالَ : سَمِعْت ابْنَ عَبَّاسٍ يَقُولُ : لَأَنْ يَتَلَطَّخُ الرَّجُلُ بِدَمِ خِنْزِيرٍ حَتَّى يَسْتَوْسِخَ خَيْرٌ لَهُ مِنْ أَنْ يَلْعَبَ بِالْكِعَابِ (المصنف لإبن أبي شيبه ج 13 ص 349( أخرج البيهقي عن أبي هريرة أنه كان يقول : كل لعبة ضرب فيها بالكعاب قمار لا يصلح اللعب بها (الجامع لشعب الإيمان ج 8 ص 466( حَدَّثَنَا وَكِيعٌ قَالَ حَدَّثَنَا كَامِلٌ أَبُو الْعَلَاءِ قَالَ : سَمِعْت صَلْتَ الدِّهْقَانَ مُنْذُ أَرْبَعِينَ سَنَةً عَنْ عَلِيٍّ قَالَ : لَأَنْ أُطْلَى بِجِوَاءِ قِدْرٍ أَحَبُّ إلَيَّ مِنْ أُطْلَى بِخَلُوقٍ , وَلَأَنْ أُقَلِّبَ جَمْرَتَيْنِ أَحَبُّ إلَيَّ مِنْ أَنْ أُقَلِّبَ كَعْبَيْنِ . (المصنف لإبن أبي شيبه ج 13 ص (350 وَأَخْرَجَ أَبُو دَاوُد فِي مَرَاسِيلِهِ : { ثَلَاثٌ مِنْ الْمَيْسِرِ : الْقِمَارُ وَالضَّرْبُ بِالْكِعَابِ وَالصَّفِيرُ بِالْحَمَامِ. The above-mentioned narrations are of a general nature and do not make any reference to children playing with dice. However, there are some explicit narrations from some of the Tab'iin Rahimahum Allahu which also prohibit children from playing with dice. A'taa, Tawoos, Rashid Ibn Sa'ad, Dhamrah Ibn Habib, Mohammad Ibn Sirin and Mujaahid Rahimahum Allahu all used to consider it gambling for a child to play with dice and some of them used to forbid children from doing so. قال الحافظ أبو بكر محمد بن الحسين الآجري : حدثنا إبراهيم بن موسى الجوزي أخبرنا يوسف بن موسى القطان أخبرنا محمد بن فضيل و جرير عن ليث عن عطاء قال : كل شيء من القمار فهو من الميسر حتى لعب الصبيان بالكعاب و الجوز (تحريم النرد و الشطرنج و الملاهي ص75-76( أخبرنا أبو بكر بن أبي داود حدثنا أبو سعيد عبد الله بن سعيد الأشج حدثنا المحاربي عن ليث عن طاوس و عطاء و مجاهد قالوا: كل شيء من القمار فهو من الميسر حتى لعب الصبيان بالجوز و الكعاب (تحريم النرد و الشطرنج و الملاهي ص75-76( و كذلك هو في المصنف لإبن أبي شيبة عن طاووس (ج 13 ص 353( و قال ابن كثير في تفسيره ما نصه : ، قال مجاهد وعطاء: كل شيء من القمار فهو من الميسر، حتى لعب الصبيان بالجوز. وروي عن راشد بن سعد وضمرة بن حبيب مثله، وقالا: حتى الكعاب والجوز والبيض التي تلعب بها الصبيان.(تفسير ابن كثير سورة المائدة( أخربنا ابن أبي داود حدثنا يونس بن حبيب الأصبهاني أخبرنا أبوداود يعنى الطيالسي أخبرنا حماد بن يحيى الضبعي قال رأيت محمد بن سرين و رأى صبيانا يلعبون بالكعاب فقال يا صبيان لا تقامروأ فإن القمار من الميسر (تحريم النرد و الشطرنج و الملاهي ص75-76( I hope that this clarifies the matter and proves that it is not permissible for both adults and children to play games using dice, irrespective of whether there is gambling involved or not. So next time someone wants to play a board game, then encourage them to them to do something else or take them out for some physical activity as discussed before. But remember to say 'no dice' for playing with dice. Allah knows best. (Mufti) Abdullah Nana San Francisco, California How to make a spinner? How to make a roller? Back to table of contents
  7. DU’AA FOR GOOD EXPECTATIONS FROM AND SINCERE RELIANCE ON ALLAH TA’AALA اَللّٰهُمَّ لَكَ الْحَمْدُ شُكْرًا وَّلَكَ الْمَنُّ فَضْلًاـ اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ اتَّوْفِيْقَ لِمَحَابِّكَ مِنَ الْأَعْهَالِ، وَصِدْقَ التَّوَكُّلِ عَلَيْكَ، وَ حُسْنَ الظَّنِّ بِكَ ـ Allaahumma lakal-hamdu shukran wa lakal-mannu fadla(n). Allaahumma innii as’alukat-tawfiiqa limahaabbika minal-‘a’maal(i), wa sidqat-tawakkuli ‘alayk(a), wa husnaz-zanni bik. (Composite: Ka’b ibn ‘Ujrah and Abu Hurayrah. Kanz al-‘Ummal #3653, 3654) O Allah, to You is due all praise with thanks; it is only Your domain to do favors with grace. O Allah, I beseech You to enable me to perform the deeds loved by You, develop sincere reliance on You, and hold good expectations from You. ~~~Ameen~~~ It is important to hold good expectations from Allah Ta’aala, for Allah Ta’aala deals with a person according to his expectations. When a servant of Allah sincerely puts his trust and hopes in Him, Allah Ta’aala does not disappoint him. (Source: Khalid Baig’s transliteration, translation and commentary of du’aa #122 from the Accepted Whispers: Munajat-e-Maqbul)
  8. Introduction بسم االله الرحن الرحيم In this brief booklet, some important matters related to the blessed month of Muḥarram, and specifically the tenth of this month ('Āshūrā') have been gathered. These articles are a collection, which I have taken from my blog www.al-miftah.com, as well as the www.hadithanswers.com website. May Allah Ta'ālā accept it and make it a means of guidance for all. Āmīn. Muhammad ibn Ml. Haroon Abasoomar September 2017 29th / 9th Muharram 1439 ~~~ The pdf version of this beneficial booklet can be downloaded here: Muharram: Contemporary Q&A in light of prophetic tradition
  9. بسم الله الرحمن الرحيم Introduction What is Addiction? ISLAMIC STANCE ON USE OF ALCOHOL AND DRUGS Article by Mufti Yusuf Danka Al-KautharInformation on Islam & Drugs and Alcohol - Inter-islam The Alcohol & Drug Abuse: The American Scene And The Islamic Perspective Tafseer of Surah al-Baqarah (2) Verse 219 (Part 1) Perspectives on Drug Addiction in Islamic History and Theology MEDICAL ASPECT Defining Addiction Possible underlying Causes What Causes Drug Abuse in Young Women? Symptoms Drug Addiction Treatment Therapies: An Overview Alcohol Abuse Treatments Alcohol - Mortality & Morbidity ISLAMIC ADVICES Advice to a Drug Addict-Shaykh Yunus Patel (Raheemahullah) Kicking the Habit - Bookllet by Shaykh Yunus Patel (Raheemahullah) Addiction and Islam – The Disease and its Cure Tips for Muslim teens on drugs, alcohol and friends Further Reading
  10. Sayyiduna ‘Ubadah ibn Samit (radiyallahu’anhu) reports that Rasulullah (sallallahu’alaihi wasallam) use to teach the Sahabah (radiyallahu’anhum) the following Du’a when the Blessed month of Ramadan would arrive: اَللّٰهُمَّ سَلّمْنِيْ لِرَمَضانَ وَسَلّمْ رَمَضانَ لِيْ وَسَلّمْه لِي مُتَقَبَّلا (رواه الطبراني في الدعاء والديلمي ، وسنده حسن- كنز العمال 8/584) Allahumma sallimni li Ramadhana, wa sallim Ramadhana li, wa sallimhu li mutaqabbala. Translation: O Allah! preserve me for Ramadan, safeguard Ramadan for me and accept it from me. (Kitabu Du’a of Imam Tabarani, Hadith: 912, also see: Hayatus Sahabah, vol.3 pg.182 and Kanzul ‘Ummal, Vol.8 pg.584) Explanation “Preserve me for Ramadan” means: O Allah! allow me to remain healthy and able so I may benefit from Ramadan. It shouldn’t be that when Ramadan arrives, I am caught up in some unfortunate condition that hinders our Fast, ‘ibadah etc. “Safeguard Ramadan for me” means: In addition to being able, O Allah! grant me the tawfeeq (ability) to maximise my benefit from this auspicious occasion. Many able people witness this month but fail to actually benefit from it. These people are truly unfortunate! May Allah save us. “and accept it from me” means: O Allah! after inspiring me to be devoted throughout the month, don’t let it go to waste by not accepting it. Status of this narration The chain of narrators for this hadith is weak. (Footnotes of Shaykh ‘Awwamah on Musnad ‘Umar ibn ‘Abdil ‘Azeez, pg.280) However it is positively supported by the practice of the salaf (pious predecessors) with slight variations in the wording and is therefore suitable for practice. Habit of the Salaf 1. Imam Tabarani (rahimahullah) reports that the famous Tabi’i: Makhool (rahimahullah) would recite this du’a at the beginning of Ramadan. (Kitabu Du’a li Tabarani hadith:913) 2. He also reports from ‘Abdul ‘Azeez ibn Abi Rawwad (Demise: 159 A.H.) that “the muslims would recite” a similar du’a (with additions to the above wording) upon the arrival of Ramadan. (ibid, hadith:914) 3. Imam Muhammad ibn Nasar Al-Marwazi has recorded in his Qiyamul Layl that it was the habit of the Sahabah (radiyallahu’anhum) and the Tabi’un (rahimahumullah) to recite this du’a when Ramadan arrived. (Mukhtasar Qiyamul Layl, pg.98) 4. Hafiz Ibn Rajab (rahimahullah) has quoted the reliable Tabi’i; Yahya Ibn Abi Katheer (rahimahullah) to have said: “It was their habit (the Sahabah and Tabi’un) to make this du’a…” (Lataiful Ma’arif, pg.280) It is probably in light of these substantiations that Imam Suyuti (rahimahullah) has declared the narration as hasan, i.e. soundly authentic. (Kanzul ‘Ummal, vol.8 pg.584) When to recite this? Besides the last reference, all of the above have mentioned this du’a to be recited when Ramadan arrives or commences. In the version of Yahya ibn Abi Katheer (rahimahullah) the words used are: اللهم سلمني إلى رمضان O Allah keep me safe till Ramadan This supports the habit of reciting this supplication (with these words) before the arrival of the month itself. May Allah Ta’ala guides us all to implement this sunnah and teach it to others. Amin. Source: Al-Miftah
  11. DU’AA FOR HEALTH اَللّٰهُمَّ إِنِّيْ أَسْأَلُكَ الصِّحَّةَ، وَالْعِفَّةَ، وَالْأَمَانَةَ، وَحُسْنَ الْخُلُقِ، وَالرِّضَا بِالْقَدَرِـ Allaahumma innii as’alukas-sihhat(ta), wal-‘iffa(ta), wal-‘amaana(ta), wa husnal-khuluq(i), war-ridaa bil qadar. (‘Abdullah ibn ‘Amr ibn al-‘As. Kanz al-‘Ummal #3650) O Allah, I beg You for health, chastity, integrity, good character, and acceptance of fate. ~~~Ameen~~~ Health is the first item in this list because its absence affects a person’s ability to worship Allah (subhanahu wa ta’ala) in addition to affecting his ability to enjoy this worldly life. The other qualities mentioned are all attributes of imaan. Like imaan itself, they can come to us through the blessings of Allah. (Source: Khalid Baig’s transliteration, translation and commentary of du’aa #121 from the Accepted Whispers: Munajat-e-Maqbul)
  12. DU’AA FOR COMFORT THROUGH OBEDIENCE AND WORSHIP اَللّٰهُمَّ اجْعَلْ حُبَّكَ أَحَبَّ الْأَشْيَاءِ إِلَيَّ، وَاجْعَلْ خَشْيَتَكَ أَخْوَفَ الْأَشْيَاءِ عِنْدِيْ، وَاقْطَعْ عَنِّيْ حَاجَاتِ الدُّنْيَا بِالشَّوْقِ إِلىٰ لِقَائِكَ، وَإِذَا أَقْرَرْتَ أَعْيُنَ أَهْلِ الدُّنْيَا مِنْ دُنْيَا هُمْ فَأَقْرِرْ عَيْنِيْ مِنْ عِبَادَتِكَ ـ Allaahummaj-‘al hubbaka ahabbal-‘ashyaa’i ilayy(a), waj-‘al khashyataka akhwafal-‘ashyaa’i ‘indii, waq-ta’ ‘annii haajaatid-dunyaa bish-shawqi ilaa liqaa’ik(a), wa idhaa aqrarta a’yuna ahlid-dunyaa min dunyaahum fa aqrir ‘aynii min ‘ibaadatik. (Al-Haytham ibn Malik At-Ta’i. Kanz al-‘Ummal #3648) O Allah, make Your love the dearest and make Your fear the most frightening of all things to me. Cut off worldly needs from me by giving me the longing to meet You. And as You bring comfort to the eyes of the men of the world with their worldly possessions, bring comfort to my eyes with Your obedience and worship. ~~~Ameen~~~ (Source: Khalid Baig’s translation and transliteration of du’aa #120 from the Accepted Whispers: Munajat-e-Maqbul)
  13. THE ENORMOUS STATURE OF THE EARLIER HADITH MASTERS Question If a Hadith in Tirmidhi has been declared hasan sahih by Imam Tirmidhi (rahimahullah) but declared weak by contemporary ‘Ulama after scrutinising the chain. Which ruling would be given preference to? Answer In general, the view of the earlier Hadith masters holds more weight than the latter ones. It’s a grave mistake of several contemporaries, that they belittle and undermine the views of the earlier scholars. Be that in any field. This needs no substantiation, but to further prove this serious mistake of many in our era, and with the intention of their reformation, I have quoted the following: 1. ‘Allamah Sakhawi has quoted Hafiz ‘Alaiy (rahimahumallah) to have said: ‘The earlier (mutaqaddimun) Hadith masters were divinely blessed by Allah Ta’ala with in-depth knowledge of Hadith, and exemplary memorisation of the same. Like the following Imams: Shu’bah, Yahya Al-Qattan, Ibn Mahdi and their like. Followed by their students, like Ahmad Ibn Hambal, Ibnul Madini, Ibn Ma’in, Ibn Rahuyah and others in that bracket. Followed by their students, who are the likes of: Bukhari, Muslim, Abu Dawud, Tirmidhi, Nasai up to the era of Daraqutni and Bayhaqi (rahimahumullah). None after them are equal or even near to them.’ (Fathul Mughith, vol. 2 pg. 102.) 2. ‘Allamah Dhahabi (rahimahullah) writes: ‘Be fair, and do not look at these Masters (the earlier ones) lightly, or even belittle them. Don’t think that they are like the Muhaddithun of our times (‘Allamah Dhahabi lived in the the 8th century). Never! Actually there is none among the senior Hadith Masters of our era who can match those (earlier) Masters in their knowledge… It’s not just about me and you..!’ (Tadhkiratul Huffaz, pg. 627-628) 3. He writes in another place: ‘I have certainty on the fact that the latter day scholars (muta-akhirun) have no hope of reaching [the level of the] earlier scholars (mutaqaddimun).’ (Tadhkiratul Huffaz, pg. 948. Also see Atharul Hadith, pg. 69) 4. Hafiz Ibn Hajar (rahimahullah) states: ‘One’s self is more inclined towards the views of the earlier Masters (mutaqaddimun). (Lisanul Mizan, no. 2859. Also see Ma’alim Irshadiyyah) See similar sentiments of Hafiz Ibn Hajar (rahimahullah) in Talkhisul Habir, vol. 2 pg. 131. 5. Mulla ‘Ali Qari (rahimahullah) says: ‘There is no comparison between the earlier (mutaqaddimun) scholars and the latter (muta-akhiru) scholars. Not in knowledge, or in practice, intellect, virtue, research and in-depth study.’ (Mirqat; See footnotes on Ar-Raf’u wat takmil, pg. 45) The above quotes are sufficient to open the eyes of any sincere person. One should be wary of disrespecting our seniors. Lastly, it should be noted that difference among these seniors, among themselves is tolerated and is in fact common place. Therefore at times, one may find a latter day Muhaddith preferring one of these conflicting views over another. And Allah Ta’ala Knows best, Answered by: Moulana Muhammad Abasoomar (source: Hadith Answers)
  14. What must one do if troubled by disturbing thoughts in salaah? Q: I experience wasaawis (whispers of shaitaan) in salaah. What is the cure for it? A: This is like the situation where you wish to visit a friend who has invited you. However, his dog is obstructing the path and is barking at you. Now, there is one of three methods that you may adopt in this situation: (1) To turn away. If you will turn away the dog will continue barking resulting in other dogs also barking. There is also the possibility that whilst running away you might trip and fall resulting in another disaster. Nevertheless, in this instance you would have distanced yourself from your friend. (2) To remain at the gate and fight the dog. Either the dog will bite you or you will injure the dog. Hence, either you will suffer or your friend. Further, the time that you had intended staying with your friend was wasted in fighting with the dog. (3) Allow the dog to continue barking and call your friend telling him that you wish to visit him but the dog is obstructing you. He will reprimand the dog and allow you to enter. This is the best method to adopt. Endeavor to master this method i.e. seek assistance from Allah Ta`ala. NOTE: Disturbing thoughts and wasaawis are different. Wasaawis spoil one’s Imaan. The example of wasaawis is that of the questions that play in your mind, such as, who created the sky? Allah. Who created the earth? Allah. Who created the sun? Allah. Who created the moon? Allah. And who created Allah? This is the detrimental end result. It appears in the Hadeeth: “If one is troubled by disturbing thoughts he should seek refuge in Allah and divert his attention to something else.[1]” Malfuzaat Vol. 1 Pg. 448-449 [1] صحيح البخاري (4/ 123) حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ: أَخْبَرَنِي عُرْوَةُ بْنُ الزُّبَيْرِ، قَالَ أَبُو هُرَيْرَةَ رَضِيَ اللَّهُ عَنْهُ: قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: " يَأْتِي الشَّيْطَانُ أَحَدَكُمْ فَيَقُولُ: مَنْ خَلَقَ كَذَا، مَنْ خَلَقَ كَذَا، حَتَّى يَقُولَ: مَنْ خَلَقَ رَبَّكَ؟ فَإِذَا بَلَغَهُ فَلْيَسْتَعِذْ بِاللَّهِ وَلْيَنْتَهِ " (source: Qafila)
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