Asking for the Best of Both Worlds

بسم الله الرحمن الرحيم

سَأَلَ قَتَادَةُ أَنَسًا: أَيُّ دَعْوَةٍ كَانَ أَكْثَرَ يَدْعُو بِهَا النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَ:كَانَ أَكْثَرُ دَعْوَةٍ يَدْعُو بِهَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: ” اللهُمَّ رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً، وَفِي الْآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ “، وَكَانَ أَنَسٌ إِذَا أَرَادَ أَنْ يَدْعُوَ بِدَعْوَةٍ دَعَا بِهَا، وَإِذَا أَرَادَ أَنْ يَدْعُوَ بِدُعَاءٍ دَعَا بِهَا فِيهِ ”  

Qatadah asked Anas about the supplication the Prophet (ﷺ)often said and Anas (May Allah be pleased with him) reported:

The supplication most often recited by the Prophet (ﷺ) was: “Allahumma atina fid-dunya hasanatan, wa fil-akhirati hasanatan, wa qina ‘adhab-annar (O our Rubb! give us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).”‘Whenever Anas supplicated, he used to implore Allah with this Du’a.[1]

Benefits of the Topic

• This hadith is among the three chained hadith collected by Imam Ahmed in his Musnad. The 3 narrators between Imam Ahmed and the hadith are; Isma’il -Abdul Aziz -Qatadah- hadith.

•  Qatadah narrated this hadith on Anas ibn Malik (رضي الله عنه).Qatadah was the most memorized in Basra everything he heard he learned it by heart. He heard the collection of Jabir only once and memorized it right away. He was once accused of following the Qadariyyah. Qatadah was born 60 Hijrah and died 117 H.

• “Which supplication did the Prophet (ﷺ) frequently supplicate with?”  refers to the Dua he would normally say most of the time due to its importance.

• The salaf differ over the meaning of , “ The Good in this life”, some say it refers to knowledge and worship in this life. Others say it means having a lawful income and knowledge which benefits. The Good in the next life refers to Jannah.

• Another group of scholars have said the good in this life and in the next refers to safety in both worlds along with a pious spouse. Then there are some people of knowledge that say, “The Good in this life refers to a vast income through lawful means with the practice of good deeds, while , “The Good in the Next life”, applies to forgiveness and the reward for doing good deeds.

•   “The Good in this Life…” has also been interpreted to mean knowledge and acting by it and “The Good in the next life , is having an easy judgment in front of Allah allowing one to enter Jannah easily.

• The one whom Allah has given Islam, the Quran, a family, wealth and an offspring then Allah has given him the good of both worlds is also inferred from this Dua.

• Atha’labi has mentioned few of Salafs’ definition for the, Good in this life and the Good in Next life and among them are;

1. Safety from danger is the good of both lives with Allah’s Pleasure.

• The Good in this life is a righteous woman and in Next life it’s the Hoorul Ayn(Women of Jannah)

• “Save us from the punishment of the fire.” Refers to an evil and unrighteous spouse.

• Ibn Kathir said: “The Good in this Life.” Includes all worldly and material possessions a person wishes to have in this life. Such as; good health, a nice home, a beautiful wife, pious offspring, and vast wealth. Moreover, doing good deeds, owning a nice and a comfortable form of transportation while people like you are a part of the good in this life.

“The Good in the Next life.” Is entering Jannah, not being so afraid and worried on the Day of Judgement and having an easy reckoning before Allah.

“Being safe from the punishment of the Fire includes the ability to do the things in this life which facilitates the ease to enter Paradise. For example, being able to avoid sins, and all doubtful matters.

In conclusion, there has been many interpretation and explanations for those words in the Dua. Asking Allah for the good in this life includes everything that is upright, moral and decent, and even help from Allah against your enemies. These things bring a person happiness in this life and allow him to be successful in the Hereafter. Anas (Radi Allahu anhu) learned this dua as the Prophet (ﷺ) would often say it.[2]

Prepared by Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1441(C)

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[1] Ahmed (3/101) Al-Bukhari (6389) and others.

[2] Explanation of the Thulithiyat Musnad imam Ahmad by Ash-Shiekh Muhammad As-Safaraniyah (1188H) vol 1, pg 369

 Seven
Daily Words that can Save you from Burning in Hell

بسم الله الرحمن الرحيم

عَنْ أَبِي هُرَيْرَةَ قَالَ : قَالَ رَسُولُ اللهِ صلى الله عليه وسلم :
مَا اسْتَجَارَ عَبْدٌ مِنَ النَّارِ سَبْعَ مَرَّاتٍ فِي يَوْمٍ ، إِلاَّ قَالَتِ
النَّارُ : يَا رَبِّ إِنَّ عَبْدَكَ فُلاَنًا قَدِ اسْتَجَارَكَ مِنِّي
فَأَجِرْهُ ، وَلاَ يَسْأَلُ اللَّهَ عَبْدٌ الْجَنَّةَ فِي يَوْمٍ سَبْعَ
مَرَّاتٍ ، إِلاَّ قَالَتِ الْجَنَّةُ : يَا رَبِّ إِنَّ عَبْدَكَ فُلاَنًا
سَأَلَنِي فَأَدْخِلْهُ.

Abu Hurayah (Radi Allahu Anhu) said Allah’s Messenger said:  A servant of Allah doesn’t ask Allah daily seven for protection from the fire; except Hell says, “ Oh my Lord Your servant such and such asks Your protection from me , save him. Also, a Muslim doesn’t ask Allah for Jannah seven times daily; except Paradise says , “ My Lord your servant such and such asks You for Paradise, so let him enter.”  [1]

Benefits of this subject

• This hadith serves as an encouragement to ask Allah for Jannah and
  refuge in Him from Hell

• This hadith highlights the generosity of Allah and His complete mercy
  towards His believing servants, whom Allah has granted the success to have
  faith in things which are a must.

• Included in the meaning of this hadith is the evidence of Allah’s
  complete ability to do as He wills. Therefore when He wants to do something he
  simply says, “ Be and it happens.”

• Allah has given both Paradise and Hell the ability to talk and they do.  On the Day of Judgment our body parts will speak, the Earth will speak up and this is all supported by evidence from the Quran and the Sunnah.

• This hadith teaches us to say certain words of remembrance at a particular time for a specific amount of times. Moreover, this should be done regularly; as it has a large virtue in doing it. i.e entering Jannah and being saved from entering Hell.

• The Prophet (SallAllahu alayhi wa Salam) guided his nation, those who
  accepted his call, follow him in in message with knowledge and actions to this
  supplication. If a person seeks refuge in Allah from the fire and asks Him for
  Paradise then, indeed by doing this one will be successful.

• The Muslim male and female must take advantage of the opportunities Allah gives them to earn a great reward and have their level raised and their sins removed, since Allah’s bounty is great and His mercy is vast. Also, it has been mentioned in another hadith that if a Muslim adhering to the Tawheed of Allah, asks Allah for Jannah three times and seeks refuge in him from the fire, then Allah will honor him by entering into Jannah and being saved from Hell as a favor and mercy. Allah has great bounties.[2]

• Our Lord the Highest is generous in all aspects. For that reason, it’s an obligation to ask Him, seek things from Him.  It’s proper manners to ask Allah for spiritual guidance in your request. Allah’s creation is those who ask Him, since he is their Creator, so asking Him for your wishes and needs is part of Allah’s responsibility. Allah loves that His servants seek and ask Him for what they want; likewise He gets angry if they don’t ask Him. The best creation and most beloved to Allah are those frequently ask Him. Allah loves those who insist in their supplications to Him. The more a servant insists Allah grants his wishes the more Allah loves him and draws the servant nearer to Him. As a result, He grants him his wishes and gives him Jannah and saves him from the fire.[3]

• “The Messenger of Allah (ﷺ) said to a man: ‘What
  do you say during your Salat?’ He said: ‘The Tashah-hud, then I ask Allah for
  Paradise, and I seek refuge with Him from Hell, but I do not understand what
  you and Mu’adh murmur (during Salat). He said: ‘Our murmuring revolves around
  the same things.’”[4]

• “The Messenger of Allah [صلى الله عليه
  وسلم] said: ‘Whoever asks Allah for Paradise three times, Paradise
  will say: ‘O Allah, admit him to Paradise.’ And whoever seeks protection from
  Hell three times, Hell will say: ‘O Allah, protect him from the Fire.'”[5]

• Translated by Abu Aaliyah Abdullah ibn Dwight Batttle Sr.

1441H ©

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[1]
Musnad Abu Ya’la #6192 graded as being Saheeh by Imam Al-Albani

[2] Brief
commentary on Silsila Ahadeeth As-Saheeha, vol 1, pg 397

[3] Sharh
Sahih Al-Bukhari by Shamsudeen As-Safiree,vol 24pg31

[4] Ibn Majah 910 graded as Sahih by Imam Al-Albani

[5] Sunan
an-Nasa’i 5521

An Answered Supplication in the Obligatory Prayers

 عَنْ أَنَس
قَالَ جَاءَتْ أُمّ سُلَيْمٍ إِلَى النَّبِيّ صَلَّى اللَّه عَلَيْهِ وَسَلَّمَ
فَقَالَتْ يَا رَسُول اللَّه عَلِّمْنِي كَلِمَات أَدْعُو بِهِنَّ فِي صَلَاتِي
قَالَ سَبِّحِي اللَّه عَشْرًا وَاحْمَدِيهِ عَشْرًا وَكَبِّرِيهِ عَشْرًا ثُمَّ
سَلِيهِ حَاجَتك يَقُول نَعَمْ نَعَمْ

Anas ibn Malik [ رضي الله عنه] narrated that Um Sulaym[رضي الله عنه ]came to the
Prophet [صلى الله عليه و سلم] and ask him to teach
her supplication which she could say during her prayer. The Prophet [صلى الله عليه و سلم] said glorify Allah
10 x, praise Allah 10x , acknowledge His greatness 10x then ask for your needs.
Following this Allah will say, granted granted.”

Collected by Imam An-Nasa’I 1299
and others and graded as being Sahih by way of other supporting narration by
Imam Al-Albani in his checking of Sunnan An-Nasa’i

Benefits for this subject

• Um Sulaym was a companion of the Prophet [صلى
  الله عليه و سلم] and there is a difference of opinion about her name. Some say
  her name was Sahlah. She died during the reign of Uthman[ رضي الله عنه ]

• This hadith proves that the rememberances of Allah that include, saying,
  “ SubhanAllah, Al-Hamdulilah, and Allahu Akbar are said before the Tasleem. i.e
  the conclusion of the obligatory prayers.

• After the second Tashahud is when a person makes dua.

• It’s recommended to make the remembrances of Allah extoling and glorifying
  Him before supplicating to Him.

• It’s permissible to say , SubhanAllah,
  Al-Hamdulilah, and Allahu Akbar in the prayer when you intend to make dua.

• It’s allowed to say glorify Allah, praise Him and acknowledge His
  greatness when a person wants to ask Allah for a specific need and then anticipate
  that supplication will be answered. [ explanation of Sunnan An-Nasa’I vol
  15/pg 215-216 by Al-Alamah Ash-Sheikh Muhammad Adam Al-Ethiopi [ may Allah
  preserve him]

Translated by Abu Aaliyah
Abdullah ibn Dwight Battle

Ramadhan 1440H © Doha,
Qatar-The blessed Arabian Gulf

The Dua the Prophet Taught Abu Bakr

بسم الله الرحمن الرحيم

Abu Bakr reported that he said to Allah’s Messenger (ﷺ):

قُلِ: اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَبِيرًا وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ ‏”‏ ‏.‏

 

 

 

Benefits for this subject

 

Imam Ibn Al-Jazwi (597H)

 

(اللهم: Allahumma) means Oh Allah its’ similar to saying  “ Ya Allah

 

I have done great wrong to myself… The word   “ الظلم: Thulm  ” means to place something in its improper place.  Others have said it means to spend or share something that you don’t own. Also, the meaning of doing wrong has been explained to mean to regularly sin, so to wrong yourself is when you follow your desires doing things that deserve a punishment. This could refer to acts which decrease the rewards of good deeds or diminish their virtue.

 

 “فاغفرلي  “   forgiveness is the covering of a sin and pardoning of it as if it never happened.

 

Grant me pardon from Yourself… What does this mean?  Is there anyone who can forgive sins other than Allah? The answer to this question is you are saying: award me with forgiveness from Your bounty, although I don’t deserve it based on deeds.

 

This is among the best supplications. The servant acknowledges he’s wronged himself and recognizes he’s sinned. Sins block blessings and identifying your sins is a way to remove the barrier between them and your blessings.

 

It’s recommended to make this dua at the end of the prayer before the Tasleem. The person can make dua with anything found in the Quran and authentically reported on the Prophet [ﷺ], and should avoid supplicating with any other wording, including the speech of people. [1]

 

Translated by ,

Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar, 1439©

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[1] Kashful Mushkil / vol 1 pg 12-13

The Difference between Thikr and Dua

By Shaykul Islam ibn Taymeeyah (728H)

(May Allah have mercy on him)

The meaning for Thikr and Dua are both included in each other.  What is noticeable is the person who supplicates to Allah remembers Him. Likewise, the one remembering Allah supplicates to Him. The Meaning for this is found in the hadeeth when the Prophet (sallahu alayhi wa salim) said:

” أَفْضَلُ الدُّعَاءِ دُعَاءُ يَوْمِ عَرَفَةَ، لَا إِلَهَ إِلَّا اللهُ وَحْدَهُ لَا شَرِيكَ لَهُ، لَهُ الْمُلْكُ، وَلَهُ الْحَمْدُ،  عَلَى كُلِّ شَيْءٍ قَدِيرٌ

The best supplication is the dua for the Day of Arafah,: There is absolutely no deity worthy of worship but Allah, He is alone without any partners. To him belongs the dominion of the heavens and earth, and to Him belongs all praises. Allah has the ability to do everything.[ Al-Bayhaqi Kubara 5/117.Al-Bayhqai graded this hadeeth as being weak]

What’s more is the Dua for Grief:

لا إله إلا أنت سبحانك إني كنت من الظالمين لا يدعو بها رجل مسلم في شيء قط إلا استجاب الله له

 

There is absolutely no deity worthy of worship, except you, and verily I have been among those people who oppress. Any Muslim asking Allah through this supplication will be answered.[ Hakim 1/505 Al-Hakim graded this hadeeth as being authentic]

 The book Ad-Dua by At-Tabarani contains various remembrances of Allah. The scholars of Fiqh consider the various remembrances done prayer as supplication.

There are three instances and situations for remembering Allah:

1: The intention to have a request granted only.

2: The intention to remember Allah only

3: To have a request honored and remember Allah together.

At any rate, whenever the person intends one of these actions, the other action will be achieved. This is similar to a person pleading a request. It’s a must that he attaches great importance to the heart, know Allah and fear Him. On one hand, the individual who intends to remember Allah, worship Him and make everything other than Allah a means to reach his goal. On the other hand, the person who only wants to have his needed fulfilled, he places Allah as a means to reach this objective. This is the servant of Allah. He knows and is aware that it is Allah Who causes harm and benefit. There is no Lord other than Allah.

Taken from Jam’I Masa’il 8 /18/ pg 12-15

Translated by Abu Aaliyah Abdullah ibn Dwight Lamont Battle Sr.

Doha, Qatar

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Is Dua the Weapon of the Believer?

بسم الله الرحمن الرحيم

So many times we’ve heard Muslims refer to Dua as  being the weapon of the believer more so than worship. Dua plays a major role in the life of the Muslim in regards to his relationship with Allah. When the servant makes dua it affirms that he trusts, relies and is in need of the Most High’s Assistance.  The Prophet [ﷺ] named dua worship , but did he call it the weapon of the believer and why do people often refer to it as their weapon.  After looking to see if the Prophet [ﷺ],  His companions, or did any from the Salaf name Dua the believer’s weapon I found a hadith.

     عَلِيٍّ رَضِيَ اللَّهُ عَنْهُمْ ، قَالَ : قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ : الدُّعَاءُ سِلاَحُ الْمُؤْمِنِ ، وَعِمَادُ الدِّينِ ، وَنُورُ السَّمَاوَاتِ وَالأَرْضِ.

Ali [radi Allahu anhu] narrated the Prophet [ﷺ] said : The Dua is the weapon of the believer, a pillar of the religion and a light for the Heavens and the Earth.

Imam Al-Albani in his Da’eefah mentioned the hadith was fabricated.

This hadith by Abu Ya’la [ 429], Ibn ‘Adee [2/296], Al-Hakim [1/492], Al-Qada-ee [1/2/4] all by way of Al-Hussain ibn Hammad—Muhammad ibnil Hasan ibniz Zubayr Al-Hamadani— Ja’far ibn Muhammad ibn Ali ibnil Hussain— on his father—his grandfather on the Prophet[ﷺ]

Al-Hakim said this hadith was authentic and Imam Ath-Thahabbi agreed with Al-Hakim’s ruling.

Imam Al-Albani said this is a gross error from two angles;

• The chain is broken and Imam Ath-Thahabbi mentioned this in Al-Mizan. Somebody is missing between Ali ibnil Hussain and his grandfather Ali ibn Abi Talib.

 

• Muhammad ibn Al-Hasan Al-Hamadani isn’t trustworsty as Al-Hakim mentioned. In fact he is Muhammad ibnil Hasam ibn Abi Yazid Al-Hamadani and he’s a known liar.

After mentioning the verdict of Ibn Ma’een for Muhammad ibnil Hasam ibn Abi Yazid Al-Hamadani Imam Ath-Thahabbi himself mentioned this hadith in his biography.[1]

Maybe people are calling Dua the weapon of the believer based on this fabricated narration ,and Allah knows best; however Fudayl ibn Iyyad said: Dua is the weapon of the believer.” [2]

Therefore, perhaps the Muslims refer to the Dua being their weapon based on the wise words of this noble Imam. Nevertheless, it’s important to describe things the way Allah and His Prophet did, so we mustn’t say the Prophet said Dua is a weapon. And He [ﷺ] said:

( الدُّعَاءُ هُوَ الْعِبَادَةُ ( قَالَ رَبُّكُمُ ادْعُونِى أَسْتَجِبْ لَكُمْ 

Dua is worship. Your Lord said: call on Me and I’ll answer you.[3]  

Allah the Most High knows best and to Him I repent if I’ve said anything wrong.

Prepared by,

Abu Aaliyah Abdullah ibn Dwight Battle

Doha, Qatar 1438H©

[1] Silsilahtul Ahadith Ad-Dha’eef #179, by Imam Al-Albani[ رحمه الله تعالى   ]

[2] Collect by As-Silafi in  الطيوريا  1/64

[3] Abu Dawud 1329; graded as being Sahih by Imam Al-Albani.

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An excellent Dua after completing Wudu

عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ ، قَالَ : مَنْ قَالَ إذَا فَرَغَ مِنْ وُضُوئِهِ : سُبْحَانَك اللَّهُمَّ وَبِحَمْدِكَ ، أَشْهَدُ أَنْ لاَ إلَهَ إِلاَّ أَنْتَ ، أَسْتَغْفِرُك وَأَتُوبُ إلَيْك ، خُتِمَتْ بِخَاتَمٍ ، ثُمَّ رُفِعَتْ تَحْتَ الْعَرْشِ ، فَلَمْ تُكْسَرْ إلَى يَوْمِ الْقِيَامَةِ.

Abu Sa’eed Al-Khudri (Radi Allahu anhu) said: Whoever says after completing Wudu

Subhanaka Allahumma wa bi hamdika, Ash hadu an la illa illah anta astaghfiruka wa atubu ilayk (Glory to You, oh Allah, praise belongs to You. I bear witness there is absolutely no deity worthy of worship, but You. I seek Your forgiveness and I repent to you) These words are then sealed and raised up and placed under the Throne and this seal will not be broken until the Day of Resurrection.

Collected by Ibn Abi Shaybah in Musannaf (19) Shaykh Al-Albani graded this hadeeth as being Sahih in Jami As-Saghir 6170

Benefits for this subject:

• This hadeeth has the status of being attributed to Prophet (sallAllahu alayhi wa salam). Reason being, this companion spoke about the reward of an action from the unseen, and this is only learnt from Allah and His Messenger.(refer to  Sharh Al-feeyah Al-Iraqi by Al-‘Aynee )

• The words in this hadeeth have been used after completing other acts of worship.

1: After a religious sitting

2: After reading Quran

3: After praying. (refer to Sunnan An-Nisa’I 1344)

• Shaykhul Islam Ibn Taymeeyah said: ” It’s Sunnah to seek Allah’s forgiveness after Wudu. This is based on what’s found in the Hadeeth. (The reason for removing a punishment page 3)

• Shaykh Muhammad Adam Al-Ethiopi (may Allah preserve him) said : This hadeeth shows the superiority of this Thikr. Although this thikr has only a few words it is substantial in benefit. It’s a seal that seals righteous deeds. Once its sealed nothing can be removed or changed until the Day of resurrection. (Explanation for Sunnan An-Nisa’I hadeeth # 1344)

Translated and compiled by Abu Aaliyah Abdullah ibn Dwight Lamont Battle

Doha, Qatar Rajab 28^th, 1434 ©

www.twitter.com/lamontbattle

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