Chapter 12

[Back to contents] [249] Bukhaari . [250] ibid. As for two-rak`ah prayers such as Fajr, the Sunnah is to sit muftarishan. This difference in detail is documented from Imaam Ahmad, cf. Ibn Hani's Masaa'il of Imaam Ahmad (p. 79). [251] Abu Daawood & Baihaqi with a sahih sanad. [252] Muslim & Abu `Awaanah. [253] ibid. [254] ibid. [255] Ahmad, Abu Daawood, Ibn Khuzaimah (1/83/2) & al-Haakim , who declared it sahih and Dhahabi agreed. It should be known that this hadith proves that salaah (sending prayers) on the Prophet (sallallaahu `alaihi wa sallam) in this tashahhud is obligatory, due to the command about it. This opinion was taken by Imaam Shaafi`i and by Imaam Ahmad in the later of the two narrations from him, and before them by several Companions, as well as other people of knowledge. Because of this, Aajuri said in Sharee`ah (p. 415): "He who does not send prayers on the Prophet (sallallaahu `alaihi wa sallam) in the final tashahhud must repeat the prayer." Hence, those who label Imaam Shaafi`i as being alone and odd in his opinion on this, are not being just, as the faqeeh Haitami has explained in Darr al-Mandood (sections 13-16). [256] Nasaa'i with a sahih sanad. [257] Muslim, Abu `Awaanah, Nasaa'i & Ibn al-Jaarood in al-Muntaqaa (27). It is given in Irwaa' (350). [258] Abu Daawood & Ahmad with a sahih sanad. [259] Muslim & Abu `Awaanah. [260] We have not said, "... in his tashahhud" because the text is "... in his prayer", not specifying either tashahhud or anything else. Hence, it covers all positions suitable for supplication, e.g. prostration and tashahhud; the instruction to supplicate in these two postures has been mentioned. [261] Bukhaari & Muslim. Athram said, "I asked Ahmad: 'With what (words) should I supplicate after tashahhud ?' He said, 'As has been narrated.' I said, 'Didn't the Messenger of Allaah (sallallaahu `alaihi wa sallam) say, "Then he should select whichever supplication he likes" ?' He said, 'He should select out of what has been narrated.' I repeated the question: he said, 'From what has been narrated'." This was quoted by Ibn Taymiyyah (Majmoo` al-Fataawaa 69/218/1), who endorsed it, adding, "Hence, 'whichever supplication' refers to the supplications which Allaah loves, not to any supplication ..."; later he said, "Hence, it is best to say: (one should supplicate) with the approved, established supplications, and these are what have ben narrated and those that are beneficial." This is so, but to recognise which supplications are indeed beneficial depends on authentic knowledge, and this is rarely found among the people, so it is best to stick to the supplications quoted, especially when they include what the worshipper wishes to request. Allaah knows best. [262] ma'tham: what causes a man to sin, or the sin itself. [263] maghram: burden; here it means debt, as proved by the rest of the hadith, in which `Aa'ishah said, "Someone said to him, `Why do you seek refuge from maghram, so often, O Messenger of Allaah ?'

He replied, Truly, when a man becomes indebted, he speaks and lies, and he promises and breaks his promise. [264] Bukhaari & Muslim. [265] i.e. from the evil of the bad actions I have done, and from the evil of not doing good actions. [266] Nasaa'i with a sahih sanad & Ibn Abi `Aasim in his as-Sunnah (no. 370 - with my checking); the addition is from the latter. [267] Ahmad & Haakim who declared it sahih and Dhahabi agreed. [268] Nasaa'i & al-Haakim who declared it sahih and Dhahabi agreed. [269] Bukhaari & Muslim. [270] Ahmad, Tayaalisi, Bukhaari in al-Adab al-Mufrad, Ibn Maajah & Haakim who declared it sahih and Dhahabi agreed. I have given its takhreej in Silsilah al-Ahaadeeth as-Saheehah (1542). [271] dandanah: to speak such the intonation is audible, but the words are incomprehensible - in the case, the quiet words of supplication. The final statement means, "Our words are like yours." [272] Abu Daawood, Ibn Maajah & Ibn Khuzaimah (1/87/1) with a sahih isnaad. [273] Abu Daawood, Nasaa'i, Ahmad & Ibn Khuzaimah; Haakim declared it sahih and Dhahabi agreed. [274] This is tawassul (a seeking of approach) to Allaah through His most beautiful names and attributes, and this is what Allaah the Exalted commands: "To Allaah belong the most beautiful names, so call on Him by them." (A`raaf 7:180). As for seeking to approaching Allaah through other things, e.g. for so-and-so's sake, or by so-and-so's right, status, dignity, etc., there is text from Imaam Abu Haneefah (rahimahullaah) and his companions that such a practice is at least disliked (makrooh); in general it is prohibited (haraam). Therefore, it is a pity that one sees most of the people, among them many shaikhs, totally neglecting the approved tawassul, - you will never hear them approaching Allaah this way - but they are well-versed in innovated forms of tawassul, which are at the very least debatable, as though no other way is allowed! Shaikh-ul-Islaam Ibn Taymiyyah has composed an extremely good essay on this subject entitled Tawassul and Waseelah ("Approaching Allaah, and the Means of doing so"), which should be consulted, for it is very important, and there is little to compare with it in its coverage. There is also my article Tawassul - its types and its rules, which is also important in its subject-matter and format, and also refutes some of the latest misconceptions advanced by contemporary doctors of religion. May Allaah guide us and them. [275] Abu Daawood, Nasaa'i, Ahmad, Bukhaari in al-Adab al-Mufrad, Tabaraani & Ibn Mandah in tawhid (44/2, 67/1, 70/1-2) with sahih isnaads. [276] Muslim & Abu `Awaanah. [277] Abu Daawood, Nasaa'i & Tirmidhi, who declared it sahih. [278] Abu Daawood & Ibn Khuzaimah (1/87/2) with a sahih sanad. `Abdul Haqq also declared it sahih in his Ahkaam (56/2), as did Nawawi & Ibn Hajar. It was also transmitted via another route by `Abdur Razzaaq in his Musannaf (2/219), Abu Ya`laa in his Musnad (3/1253), Tabaraani in Mu`jam alKabeer (3/67/2) and Mu`jam al-Awsat (no. 4476 - my numbering) & Daaraqutni . [279] Nasaa'i, Ahmad & Siraaj with a sahih sanad. [280] Ibn Khuzaimah, Baihaqi, Diyaa' in al-Mukhtaarah & `Abdul Ghani al-Maqdisi in his Sunan (243/1) with a sahih isnaad; Ahmad, Tabaraani in Mu`jam al-Awsat (32/2), Baihaqi, Ibn al-Mulaqqin (29/1) and Haakim, who declared it sahih and Dhahabi agreed. Its takhreej is given in Irwaa' al-Ghaleel under hadith no. 327. [281] Muslim, Abu `Awaanah, Siraaj, Ibn Khuzaimah & Tabaraani. *NB: The Ibaadiyyah have distorted this hadith: their scholar Rabee` has related it in his unreliable Musnad with a different wording to justify their view that raising the hands with takbeer invalidates the Prayer! That wording is false, as I have explained in ad-Da`eefah (6044). [282] Haakim & Dhahabi declared it sahih; it has already been given in full under the opening "Takbeer".

[283] The first supplication is the fullest form of the du`aa' known as kaffaarah al-majlis (expiation of the gathering); "he who says it in a gathering of Remembrance (of Allaah), it will be like a seal to stamp it with, and he who says it in a gathering of vain talk, it will be an expiation for it" - authentically related by Haakim and Tabaraan. The second supplication is, of course, from the Sunnah of sending peace and mercy on the Messenger. These two supplications are thus the best way of implementing the following Islamic guideline: "No people sit in a gathering in which they do not mention Allaah, nor send prayers on the Prophet, without it being a source of regret for them; if Allaah wishes, He will punish them, or if He wishes, he will forgive them" - authentically related by Tirmidhi, Haakim & Ahmad. See Shaykh Albaani's Silsilah al-Ahaadeeth as-Saheehah (74-81) for details.

By Sheikh Muhammed Naasir-ud-Deen Al-Albaani Translated by: Usama ibn Suhaib Hasan Edited and Published by Nassim Benamra