Adnan's Islamic Notes

Aqidah Tahawiyyah

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Islam/Iman/Aqidah/Matn
إمام الطحاوي 321هـ
Village in Egypt
عقد = tying a knot
عِقدة
مسائل الإيمان، إيمانيات
الكتاب قبل الطحاوية: الفقه الأكبر - خلاف التأليف oldest authentic aqeedah text all sunni muslims agree to what tahawi said shari'i scholar turned hanafi, haaris haafiz = knew vast majority of hadeethالأشعري ٣٠٠هـ بني العقيدةالعقيدة = إيمان - ماتريدي، أشعري، اهل الحديثفقه = إسلامأخلاق = إحسانهذا ذكر بيان عقيدة أهل السنة والجماعة، على مذهب فقهاء الملة: أبي حنيفة النعمان بن ثابت الكوفي، وأبي يوسف يعقوب بن إبراهيم ا نصاري، وأبي عبد محمد بن الحسن الشيباني رضوان عليهم أجمعين؛ وما يعتقدون من أصول الدين، ويدينون به رب العالمين. ابو حنيفة وصاحبيه: أبو يوسف، الشيبانيالإيمان بالله تعالىﷺ العجز عن درك الإدراك إدراك والبحث عن ذاته كفر وإشراك١ ان الله واحد لا شريك له
absolute oneness not mathematical, no 0 before 1 nothing else like him. ولم يكن له كفوا احد not comparable, he's not matter مادة matter occupies space allah created matter time runs beginning with matter when there was only allah, there was no space or time no associates with allah, nothing can be associated with him٢ ولا شيء مثلهليس كمثله شيءهل تعلم له سمياالصمد = the one who is not in need of anything for anything yet everything is in need of him for everythingمهما تصورت ببالكفالله ليس كذلك٣ ولا شيء يعجزه، ٤ ولا إله غيره Nothing overpowers or overwhelms him Can Allah create another God? Since that god will have a beginning it cannot he God. Question is invalid. Creator cannot create uncreated creation. لم يكن مع كفوا احد Contradiction in terms٥ قديم/اول بلا ابتداء ، دائم بلا انتهاءالتوحيد أشرف العلوم Eternal without beginning, everlasting without end Exists before time and space and after Irrespective of time and spaceكان الله ولم يكن شيء غيره Not subject to creation Hadith: time is circular لتركبن طبق عن طبق Tabaq is circle, possibly universe is concentric٦ لا يفنى ولا يبيدNever perishes or comes to an end Doesn't change٧ ولا يكون إلا ما يريدNothing happens except for what he wantsSummary: 0. Eternal with no beginning - ، هو الأول، أول بلا ابتداء 0. Everlasting with no end - دائم بلا انتهاء، هو الآخر 0. Not created - لم يلد 0. Not similar to creation - ليس كمثله شيء 0. Not subject to change - الحي القيومعلم اللهAllah does not acquire knowledge not subject to change, not created٨ لا تبلغه الأوهام ، ولا تدركه الأفهامImagination cannot conceive him, and no understanding can comprehend himالسميع البصيرولا يحيطون بشيء من علمه We can only understand him through his attributes He ٩ ولا يشبه الأنامHe does not resemble his creation١٠ حي لا يموت ، قيوم لا ينامEverliving not attributable to death, Everlasting and sleep cannot be attributed to him١١ خالق بلا حاجة ، رازق بلا مؤنةDoesn't need to create, he provides without effort need is a deficiency Why did he create? وما خلقت الجن والانس إلا لعبدون Allah is all wise - doesn't do things without purposeإِلَّا مَن رَّحِمَ رَبُّكَ ۚ وَلِذٰلِكَ خَلَقَهُمْ١٢ مميت بلا مخافة ، باعث بلا مشقةHe wills for death (of His creation) without fear, He resurrects without difficulty. fear is not attributable to him١٣ ما زال بصفاته قديما قبل خلقه١٤ لم يزدد بكونهم شيئا لم يكن قبلهم من صفاتهHe has always existed (eternally) with His attributes before any creation. Bringing creation into existence did not add anything to His attributes that was not already there. ١٥ وكما كان بصفاته أزليا كذلك لا يزال عليها أبدياAnd as He always was, with His attributes, in pre-eternity, so He will remain as such everlastingly. ١٦ ليس بعد خلق الخلق استفاد اسم الخالق ، ولا بإحداث البرية استفاد اسم الباريIt was not only after creating the creation He gained the attribute of “ The Creator”, nor was it only after originating entities He gained the attribute of “ Al- Bari” ( The Originator). ١٧‏ له معنى الربوبية ولا مربوب ، ومعنى الخالقية ولا مخلوق ١٨ وكما أنه محيي الموتى بعدما أحياهم استحق هذا ا سم قبل إحيائهم، كذلك استحق اسم الخالق قبل إنشائهم. He was always The Lord even when there was nothing to be Lord of, and always The Creator even when there was no creation. not after he created the creation, he was always the creator that's his attribute, his attributes are not subject to his manifestation of his attributes because he is not subject to change. he doesn't become something, is always has and always will be the 20 creation was not a coincidence 21 Allah created destinies for the existence 22 Created fixed lifespans 23 Nothing was hidden of his creation before creating 24 He ordered people to obey him and prohibited to disobey 25 Everything depends upon his decree and will. His will is always accomplished. what's written for you maybe subject to change. what Allah knows will happen will never change. Allah's knowledge doesn't change. Allah enabled us to make choices “تمكين من الإختيار” enabled to do good or bad Embodiment تجسيم Similitude تشبيه Removal of attributes تعطيل Glorifying perfection تسبيح، تنزيه Sunnah = Said, did, or concurred قول، فعل، تقرير Accuracy + Truthfulness صدق، ضبط All major deeni issue is in the Quran or in the mutawatir sunnah Aqeeda = Must be mutawatir Ahaad Hadith can be used for Aqeedah if it doesn't contradict mutawatirلا يبنى على الضعيف شيء Nothing is found on weak Hadith If Allah wanted something preserved it would be in the Quran or the mutawatir of Sunnah 95% Authentic = Sahih Bukhari, Muslim, Ibn Khuzymah, ibn Hibban, MustadrakImam Tahawiyyo From طحا in Egypt, near Al-Minya.حنفيthenlaterbecame,شافعي o o Was a حافظ الحديث: an authority in Hadith. -  Not how it is used to day to denote Qur'an memorization. Back then, Qur'an memorization was so common, it wasn't even mentioned. -  Imam Bukhari is also حافظ الحديث, but Imam Nawawi is محدّث (lower stature in hadith sciences). -  Order of stature: حافظ ,محدّث ,مسند (highest level). -  محدّث: an expert in hadith, but a حافظ: an authority in hadith. مسند: a scholar of hadith. -  حافظ: heard the hadith in auditory version. o Born 239 AH, died 279 AH.o Also a فقيه (legal jurist). .عقيدة o Scholar ofo Was among اهل الحديث : didn't use مصطلحterms or philosophical terms. Uses strictly Qur'an/Sunnah terms. Among Salaf.o His text is agreed upon by majority of the ummah, including most sects and madhahib. -  Two parts to hadith: سند and متن, both of which have to have حجّة (validity). -  عقيدة is a مصطلح term, so it is technically a بدعة but a good one. o Ie , not in Qur'an/Sunnah. o By مصطلح, we mean something without precedent or sanctioning text. )اسم( necklace :عقد o From  Also: the فعل means “ to tie something into a knot.”  عقيدة: you are tying your heart firmly onto a set of beliefs. o Since some matters are not directly in the Qur'an/Sunnah, one can use إمانيات : matters relating to Iman. This is the Salafi approach. -  أحكام: smaller fiqh: how to worship. -  عقيدة: more about Who we worship. -  تزكية: more about how to make our worship eligible for acceptance. -  Islam is about أحكام, ie how to make actions valid technically. o Iman is about عقيدة: what we believe in.o Ihsan is about تزكية: how to make actions spiritually accepted.  Eg, lying/stealing will not allow fasting to be accepted, even if it is technically valid. - عقيدة أهل السنة و الجماعة : Imam At-Tahawiyy's text -  When Prophet صلى الله عليه و سلم received revelation at age 40, hence started Makkan phase, which lasted 13 years. Then was the Hijra which started the Hijri calendar at 1 AH. Then the Madinan phase lasted ten more years until the Prophet صلى الله عليه و سلم passed away at age 63 (10 AH). That means 23 total years of revelation. o When Prophet صلى الله عليه و سلم died, there were no sects. All Muslims were part of جماعة المسلمين غير المسلمين  Every believer was a part of this group. All nonbelievers were part of -  Sunnah means prophetic صلى الله عليه و سلم example, including his words (قول), actions (فعل), and .)تقرير( tacit/silent approval -  During Imam Tahawiyy's time, another categorization of people also emerged: o أمة الدعوة : everyone on the planet, Muslim and not.o أمة الإجابة: ummah of those who answer his صلى الله عليه و سلم call : referring to believers. .أهل السنة و الجماعة  This was synonymous with When Ali رضي الله عنه became Khalifa, eventually involved in a war (36 AH) between him and Mu'awiya called Siffin. .أهل البيت o Led to formation of .خلافة راشدة was killed, at which point ended رضي الله عنه o Eventually, Ali  40 AH: Mu'awiya became Khalifa. عام الجماعة o 40 AH: called -  خلافة راشدة: lasted 30 years after Prophet سفينة .صلى الله عليه و سلمis name of Sahaabee who narrated hadith of خلافة راشدة. So named because he carried large stones to build masajid. - رضي (  Abu Bakr: caliph for 2.5 years. Umar: for 10 years. Uthman for 12 years. Ali for 5.5 years )الله عنهم -  During the battle between Ali and Muawiya: o 1/3 of Ali's army split, kown as خوارج. They split because Ali agreed to mediation with Muawiya's army. Khawaarij made تكفير of both saahaabees. They don't call themselves خوارج. Nowadays in Southern Oman and Algeria. .إباضي They are now called There are forty sects of the Khawarij; only extant one is the ibaadee sect.o Another group from Ali's army: Shias. Means “supporters.” Disliked Mu'awiya. -  Shias when they first formed were not a school of ideology. More a result of political dissent. But they crystallized in aqeedah eventually, and became creedal and irreconcilable. -  Shias believe that imam of ummah must be from family of Ali exclusively. Ali )معصوم was divinely appointed as Khalifah. 12 imams are infallible (protected or  Ahl as Sunnah: only the prophet عليهم السلام are infallible. زيدي and إسماعيلي ,)12ers( اثنا عشري : Different sects o Despite these divisions, majority of Ali's army was still أهل السنة. They did not make takfir of anyone. They cooperated with Muawiya's army (nearly all of it) and called .أهل السنة themselves  They believed Imam can be anyone from tribe of Quraysh. .أهل السنة o So nearly 100% of Mua'wiya's army and most of Ali's army formedo The whole reason behind the war was not creedbal but political. Muawiya refused caliphate of Ali. Later, Ahl as Sunnah split into their own groups based on aqeedah, fiqh, and tazkiyyah.  In Ahl as Sunnah wal jamaah, there is a spectrum of groups. o Hanbalis are at one end: followers of Imam Ahmad. o Sufis are at the other end.o The majority of the rest are in the middle.  In terms of Qadr: divine predestination:o The جبرية sect: we are effectless. We are forced to do everything. No accountability as a result. Believe in fatalism: absolutely no free will, so no accountability. o Other end: we are all absolutely free.o Ahl as Sunnah: we believe in جبر to an extent. We do not have ABSOLUTE free will but we are definitely accountable for our actions. Allah has Absolute Will. o Ahl al bait (shias): we have absolute free will.o Khawarij: we have absolute free will. -  Two schools of qadr: الأشعري o -  كسب: acquisition: there is no effect in our power or will. We do have a will and power but it is effectless. We simply acquire the end result. This makes us accountable. -  Eg when fire burns, the fire has no burning quality. Just the end result via Allah's Will.  الماتريدي o -  We do actions based on the power that Allah put in us; this makes us responsible for consequences of choice. -  Our will is effectless but Allah enabled it. -  Our will has no power in and of itself, however Allah empowers you with His Power to either do good or bad. -  This is still under Allah's Will, which can interfere with it at any point. -  Free will is subject to Allah's Will but you are enabled to make a choice, so are accountable as such. -  Both Asharis and Maturidis believe in accountability for our actions. Only Jabreeyah sect believe in no accountability. - معتزلة  Khawarij and Shia are collectively called -  Sahabee: anyone in presence of Prophet صلى الله عليه و سلم and who died on state of Islam. o Anyone who saw or was seen by Prophet صلى الله عليه و سلم as well, even if only a split second. o About 120,000 sahaabah.o عدول: plural of عدل: they are just.  Not meaning that they are infallible. Means they don't purposefully lie and .صلى الله عليه و سلم attribute that lie to Prophet  The دليل for this: we say رضي الله عنهم: May Allah be pleased with them. o However, Ahl al bait considers the righteous sahaabah to be limited to only those in the prophet household: Prophet صلى الله عليه و سلم, Ali, Fatima, Hassan, and Husain.  Caliphate of Abu Bakr, Umar, and Uthman are invalid because they were not .اهل البيت part of  اهل البيت selectively loves sahaabah in Ali's camp. Those who were in Muawiya's army are not considered legitimate.  Khawarij: both Ali and Muawiyah are not good. معصوم =  Infallibilityo اهل السنة and إباضي say only prophets are infallible.o اثنى عشري: the 12 imams are also infallible as well as the prophets.  Anthropomorphism = تشبية = believe in تجسيم = likening Allah to His creation. .تجسيم o Some Hanbalis went too Some asserted that Allah lives in a place, is subject to time, has human-like limbs, but we just don't know who exactly Allah has those parts. And/or that Allah is physically everywhere (or that He is physical to begin with), and or He is physically above/below us.  Ahl as Sunnah completely rejects تجسيم. God is nothing like creation, as He says in Quran: ليس كمثله شيء (soorah Shoorah, Ayah 11)  These beliefs take one out of Ahl as Sunnah and ahl al bait and khawarij.  3 components to Deen: تزكية:احسان o o 5 : إسلام pillars and fiqh issues: four madhahib. o Iman: aqeedah.  Ahl as Sunnah includes four schools of fiqh (Malikis, etc), Imam Junayd's division of tazkiyyah, and three schools of aqeedah (maturidi, ashari, and ahl ul hadith). o Ahl ul hadith: on same understanding as other 2, but refused to use مصطلح terms. Semantic difference.  Some went to tajseem. -  Tazkiyah: major figure: Imam Junayd al Baghdadi. 2nd century. -  Tawheed: NOT “unity”. o The Absolute Uniqueness of Allah. Does not mean One in numerical sense. One in the sensej of being Absolutely Unique. -  واحد = Oneness, ie absolutely unique. -  أحد = Oneneess in sense that things are divisible or indivisible. Allah is neither. He is not composed of things, not is He not not composed of things. Everyting is either moving or standing still, but neither applies to Allah. -  Deen: two parts: o Sharia (fiqh): different for every messenger. Legal rules etc. o Aqeedah (iman): same message for all prophets and messengers. إن الله واحد :1  Point o Nothing is like God.o Allah is the Creator of matter: mass that occupies space. God created mass and space, so He is not subject to mass and space.o لا شريك له: no associates with Him.o If God had a partner, He wouldn't be able to hid anything from that second god. If they had opposing wills, they would cancel each other out, which makes so sense.  If there were multiple gods, they would be dependent on each other. But the definition of God is that He is Independent and Omnipotent. So that would defeat the entire purpose of Godhood. o Surah Ikhlas : الصمد : الله الصمد = He is not in need of anything for anything , but everything is in complete and total need of Him for everything. o Where is God? He is everywhere with His Power and Knowledge, not physically. Physically doesn't apply to God since He created physicality. He doesn't reside in any location, contrary to what tajseemis believe. o Imam Junayd had a saying: إفراد القديم من الحادث: distinguishing the Eternal from the Occurring. -  Point 2: ولا شيء مثله: already alluded to above. -  Point 3: ولا شيء يعجزه : Nothing overpowers Him. o Can God create something He can't do or have control over?  Invalid question: Nothing overwhelms Him. - قديم بلا ابتداء, دائم بلا انتهاء :5  Point :قديمبلاابتداء o -  قديم : not old. Means Eternal. -  أول : not “first” in numerical sense. “First” implies a beginning. He is Eternal without a beginning (بلا انتهاء). God created time, so He is not subject to time. -  CENTRALLY IMPORTANT: -  5 attributes of Allah. Must memorize these: أوّل :o 1.) Eternal with no beginning -  In Saheeh Bukhari: hadith: كان الله و لم يكن شيء غيره: Allah existed and nothing else existed. -  Allah made time unfold into an actual thing, and He will fold it back up on Day of Judgment. -  Hadith of 99 Names is not sound. Some of these names are outside Qur'an/sunnah (I think). آخر :o 2.) Everlasting with no end خالق :o 3.) Not created هل من خالق غير الله :3  Ayah: Soorah Fatir, ayah o 4.) not similar to creation ليس كمثله شيء   Surah Ikhlaso 5.) Not subject to change. - الحيّ القيّوم  -  Surah Anam: argument of Ibrahim عليه السلام: he saw star, moon, and sun, but these all changed states. Not applicable to Allah. لا أحب الآفلين: I don't love that which changes. Change is not worthy of worship.  Change implieso 1.) you move from perfection to imperfection, and vice versa, and/or perfection to higher perfection. None of these can be applicable to Allah. o 2.) Change is an attribute of creation. The Creator changes the change itself. Change to the Creator does not apply. If the Creator was subject to change, His State of Existence would also be so, which is not possible.  Dua: Surah Saafaat, ayah 180: سبحان ربك رب العزة عما يصفون : Glory be to God above those human qualities that they attribute to Him. -  We cannot imagine Allah. Whatever we attempt to imagine is a mental idol. -  Point 5 continued: دائم بلاانتهاء o -  Everlasting with no end. Not subject to time. -  We humans and jinn will be everlasting in Jannah because of God's Decree. So this is not the same as Allah's Essence of Everlasting. -  Allah does not reside in space nor outside of it. It is completely NA. Allah is not in the Heavens, as that would also imply a location in space and time. -  While we cannot encompass Him, we can know Him by His Names, Attributes, and that's about it. -  For accountability (بلغته دعوة الإسلام ).1 :)تكليف: message of Islam (undistorted, proper) needs to have reached them. As such, if haven't heard proper message of Islam, not accountable, though there is ikhthilaf on this. Shaykh Ali Laraki thinks differently. )عاقل( o 2.) Sanity If insane or temporarily incapacitated (such as in state of drunkenness or sleep), not considered accountable for that period. )بالغ( o 3.) pubescent o 4.) سليم الحواس: they must have proper access to their senses. If you can hear or see, you are accountable. But if neither, might not be. -  Saying: العقل مناط التكليف : intellect is hinged on accountability. -  A Muslim is by definition a mukallaf, but not vice versa. -  فطرة = we are born with information that Islam is correct, so born with Islam and tawheed. o اختلاف on this. o Fitra may mean we are born with a blank page with capacity to learn good or bad.o Qur'an (rough translation): when Allah took from the offspring of Adam and said “Am I not your Lord”? They said “Yes, you are.” However, these “souls” cannot be conscious because some are born without consciousness, such as those who are intellectually deficient.  Two kinds of daleel: o عقلي: rational, empirical. Rational proof for existence of one God: if there were two gods and one hid something from the other successfully, the other becomes ignorant, which is not possible for God. If the god hid something unsuccessfully from the other god (ie, the other one found out), the first god is incapable of an action, which is uncharacteristic of Godhood. o نقلي: textual, based on ّالنص: Qur'an and Sunnah. Textual evidence of tawheed: entirety of Surah Ikhlas. o Both textual and rational evidence have to be there to provide a balance. . صلّى الله عليه وسلّم mass transmission from Prophet :حديث متواتر  o متواتر لفظي : the matn is transmitted exactly as Prophet صلّى الله عليه وسلّم spoke. Only about 300 of these. o متواتر معنوي : still mass transmitted but not the same as exact transmission. Same meaning but not exact verbatim wording. o Definitive.متواتر o Qur'an is entirelyo Need to have at least five transmitters in each chain, though the number is debated.  حديث آحاد : transmission one person at a time.حديث آحاد are حديث صحيح o Majority ofo Not definitive, but still strong enough to be reliable.o These are generally acceptable in fiqh. But aqeedah: generally only mutawaatir hadith are accepted, with some exceptions. Some scholar also take ahaad hadith for aqeedah, but only if they don't contradict mutawaatir hadith.  Daleel for aqeedah as a whole: فاعلم أنه لا إله إلا الله :19 o Surah Muhammad, ayah : و ما خلقت الجن والإنس إلا ليعبدون : :56 o Also: ayah: Surah Dhariyah: ayah  Imam Ghazali: لا تصح العبادة إلا بمعرفة المعبود : The worship is not complete except by knowing Allah. - عقيدة الطحاوية  Author of o Imam At-Tahawiyy: 239-321 AH. o Amongst the Salaf (تابعين until 300-400 AH). o Shafi, then Hanafi. أبو محمد جعفر وَرْوَرْالطحاوي :o Actual name -  حلول: to dwell in creation. Attributing this to Allah is kufr. -  تأويل : when interpret an ayah. The opposite is تفويض: when submit to the ayah, ie you say that only Allah truly knows what the meaning of the ayah is, and we don't make any interpretation. -  آيات محكمات: clear ayaat, no confusion in them. ليس كمثله شيء :o Eg, Ayahقل هو الله أحد :o Eg, Ayaho Considered the أم الكتاب : foundation of the Qur'an. o Another daleels: Surah Ali Imran, Ayah 7.  آيات متشابهات: ayaat with multiple meanings, so not as clear cut.o Eg, استوى: (Surah Taha): tajseemis say Allah is “sitting” on the arsh. But a better translation may be “submitting” or “reaching”.o The translation must be suitable to Essence of Allah, and “sitting” is not because that is a creation-like quality. Another translation for that ayah that may work: Allah's Power is over the Arsh. o Must use ayaat muhkamat to explain the ayaat mutashaabihaat. -  Name of الله contains all of Allah's Names. -  محدّث الناقد = specialist in critiquing hadith. -  صحيح البخاري, صحيح مسلم, صحيح ابن صنان )؟(, صحيح ابن حاكم : contain about 95% of all hadith.  Point 5 continued: : هل من خالق غير الله :o Ayah غير خالق or مخلوق all of creation is ,خالق  Allah iso Allah is موجود : He exists, but unlike other existence. His existence cannot be measured or quantified by creation because this is inapplicable to Him.o The best we can know/say is that Allah's Existence is completely unlike our existence. Allah repeatedly uses ليس and لم in Qur'an to emphasize that Allah is not like any of creation. -  Qur'an at its basis is useful to everyone, as long as one has a sound intellect. The higher dimensions of Qur'an are accessible via learning, but these are not necessarily needed for one's salvation. Basic knowledge of Qur'an will suffice for salvation. -  All of creation has صفة النقص : attribute of imperfection. -  Quran/Sunnah have تأسيس: substantiating power. o Root : أساس : foundation.o Everything else has استئناس: elucidation or explanation.o Substantiation only comes from quran/Sunnah because they don't require validation. They are themselves validating.  Point 6: o لا يفنى: He does not perish, ie not subject to an end. يفنى: from فنى: absolutely gone (total change). o ولا يبيد: He is not subject to change. بيبد: gradually gone or partial change.  Point 7: و لا يكون إلا ما يريد: nothing happens except that which He wants.o Nothing happens against His Will.o Extreme mu'tazila assert that will of Shaytan for evil does exist.o Good or evil are both under Allah's Will. He empowered us to choose between either. That doesn't subjugate His Will. -  Evil acts are not against His Will. He permitted creation to carry out eveil. -  Why does Allah permit evil? Otherwise, there would be no point in living. No point in being tested, may as well be angels. -  It doesn't mean that the evil that we do pleases Allah; He does will it though. - مشيئة = إرادة =  Will -  Daleel: وما تشاءون إلا أن يشاء الله رب العالمين : And your will will not be executed unless Allah wills for it to be. -  Another daleel : كن فيكون: Be and it is.  Point 8:o لا تبلغه الأوهام : delusions cannot get to Allah, ie we can't accurately make up things about Him. -  وهم: delusion. -  Whatever we imagine God is like, He is nothing like that. o ولا تدركه الأفهام: we cannot encompass Him. We know Allah by His Names and Attributes only.  أفهام: intellectual understanding. He is unimaginable and inconceivable.  Point 9:o ولا يشبه الأنام: He doesn't resemble humans specifically. Ie, this is similar to point 2, but here Imam Tahawiyy refers specifically to humans and their dissimilarity to Allah. Point 2 refers to dissimilarity between Allah and all of creation in general.o Existence of creation is needy to Allah, but Allah is not in need of anything.o الأنام:humans.o Needs imply imperfection and weakness. If you need, you are creation.o Seeing and hearing are human qualities, but God sees and hears without any tools or factors or limitations. There is no “how” to it, as it is inapplicable.  Point 10: o حي لايموت : The Alive One, He is not subject to death.o Our life is not eternal. We will be everlasting in the next life but by God's Will. Allah, however, is Everlasting without any conditions or qualifiers. And our everlastingness and life are both subject to change. God's is not. o Why does Allah use حي if it is still somewhat applicable to creation? If Allah used a non-human term, we wouldn't be able to understand it.  Point 11:o قيّوم لاينام: Eternal, not subject to sleep.  Why don't we attribute death to Allah in a way suitable to Him? -  Because he called Himself as such. -  And because death is صفة النقص: attribute of imperfection. to change. Neither of which applies to Allah.  Point 12:o خالق : Creator  خَلْق: not “assembly.” -  Allah brings from non existence العدم to existence الوجود. Only Allah does this. Creation can assemble (existence to existence) but not create (non-existence to existence). -  Everyting creation creates is based on a blueprint. Only Allah can uniquely create anything. o بلا حاجة : without a need.  Allah doesn't need to create us. But he did anyway. We don't know exactly why other than what was stated in Qur'an/Sunnah.  To be tested, to gain taqwa. If one has a need, he is imperfect. NA to Allah.  Point 13:o رازق: Sustainer. He provides to creation.o بلا مؤنة: without storage. Allah is the Sustainer without a need for storage. So not based on limited storage. He just gives from His Infiniteness. What Allah provides is Limitless. o رزق is that which we consume; it is apparently not what you have but what you consume. Hadith (I think, not sure): السماع رزق: what you hear is rizq (sustenance).  Point 14:o مميت : He wills for death And subject o بلا مخافة: without fear. When people kill, they tend to be afraid of the consequences (unless you're a psychopath, sociopath, or have antisocial personality disorder). Either way, the killing makes one affected either in this life or next life. But Allah has no fear of any consequences.  Point 15:o باعث: from بعث: to resurrect without difficulty.o بلا مشقّة: without difficulty. Quraysh had hard time understanding this. September 27  Point 16:الحياة, القدرة, البصر, :He always existed eternally with His Attributes ما زال بصفاته قديماً قبل خلقه o السمعo He always existed Eternally before His creation (قبل خلقه), even where there was no place, time, or space.o Allah existed before all else with His Attributes.o But not after creating creation did He gain the attribute of Creator. He always had that Attribute even before creating anything.o لم يزدد : because of their existence, nothing was added to His Attributes that was not already there. He is Independent of His creation.  Point 17: o As He Eternally Existed (ًأزلا),, He will continue to live ever3lastingly. So creation or lack thereof means nothing.  Point 18:o الخالق : He brings existence from non-existence, which is completely unique to Him. Anything creation does is assembly (existence to existence), not creation (non-existence to existence).o الباري : the Originator, the Fashioner.o ليس: not after creating creation did He receive name of Creator; He was always the Creator even when there was no creation.o Before there was anything to be merciful to, He was the Most Merciful. These Attributes are Eternal.o We were all in the Eternal Will of Allah before we were created.  Point 19:o To Him belongs the meanings of Lordship and Creator, not the created.o Allah's Attributes are not His creations' attributes. They are with Him Eternally.o The effect of the Will is manifested. Allah's Will is not created. Nothing can change and/or add to Allah's Will. All Five Eternal Attributes mentioned before apply to Allah's Will. o The ‘ilm of Allah did not increase or decrease when creation was created. His Knowledge was complete before He created anything.  Point 20:o Allah is the Resurrector (باعث) of the dead after He gave life in the first place, so He deserves title even before He created.o Allah is the Ressurector even before there was anything living to become dead. o The point: His Attributes are not subject to change.  Point 22: o Everything is in complete need of Him.  Point 26: o خلق الخلق بعلمه : Allah created creation with His Knowledge. So creation didn't happen circumstantially or coincidentally. So no big Bang. o We can't comprehend Allah's All-Hearing, There is no “how” to it. NA to him. He needs no mechanism for hearing.  We know the “what” (He Hears, He Sees) but “how” is inapplicable to Him.o Allah holds us accountable for our internal thoughts. Allah knows all, but we still have free will. We make conscious choices for which we are accountable.o Predestination does not mean Allah stripped away our free will completely. We have “free will” but it is always subject to Allah's Will.  Point 27: o Creation came by His Will, not by accident.o He decreed things for them and He assigned for them lifespans and nothing was hidden from Him before creation. He knew all of what they did before they were created.o Dua can change qadr. Visiting parents prolongs one's life, which is change in qadr. But Allah knew about all this, and knew qadr would be changed. So there is no change in Allah's Knowledge. It is Eternal and unchanging.  Point 32: وكلشيءيجريبتقديرهومشيئته oإرادة = o Willo Intention is not applicable to Allah. Allah Wills, He does not intend.o With my will, I say “I'm going to do such and such.” But for Allah: “Be and it is.” No intention.o Allah's Will subjugates and supercedes our will. He gave us freedom to do what we choose to do. He allows us to have a will. He knew what we will do eternally and He decreed it as such.o Knowledge of what we will do is not the same as giving us freedom to do what we choose to do. He gave us the freedom, but He still knows what we will choose and the outcome.o Allah is just in capacity and accountability, ie if someone doesn't have the capacity, he/she is not accountable.  Point 33: o Creation has no true absolute free will except that which Allah willed for them. Whatever He wills for them. His Will is Subjugating and Eternal. o و مشيئته تنفذ : His Will is executed. Our will is subject to Allah's Will. September 29  Point 34:o يهدي من يشاء : He guides whom He wills.o ًفضلا: out of His Grace, ie all blessings are out of His Grace.  Everyone has equal opportunity for accountability unless they are exempt from four conditions mentioned before. -  But Allah does protect and guide some more than others, which is out of His Grace. -  We must struggle to get guidance but Allah can give guidance to someone who is not even trying. God does as He wills. o يعصم: He helps. o يعافي: He protects. -  Allah is Perfect. He did not Exist and gained new Attributes. It is not applicable to Him to become more perfect. -  If Allah was similar to creation even in one attribute, He would not be Godly in that attribute, which would limit Him. -  We experience the effects of the manifestations of His Attributes. -  Point 35: o ًعدلا: When He deprives or humiliates you, it is out of His عدل = Justice. o When He gives you, it is out of His فضل: Grace.o Allah doesn't ever do injustice.  Point 36:فضل and عدل o All of creation is “balanced” between Allah'so Saying Allah is unjust is a kufri statement.o Calamities are Allah's Justice. Corrruption comes from what people themselves have done collectively speaking.o Soorah Qalam: the mere evil intention will cause harmful effects. Because you generated an evil thing in your mind. Neutralize it with positive. Evil intentions/thoughts do affect others as it creates an aura around you of negative energy. Having bad intention/thought brings it into the universe, which will affect your environment and make you and others worse off. Will be held accountable for it. o Why do bad things happen to good people? -  We sow the consequences of our sins. -  Also a trial to test us. -  معيشة = literally “life” o Whoever does not do good, He will have a difficult life. Jannah and Hell “start” in this life. -  Point 37: o متعال : from علو: “above” Allah is above being compared to opposites or similarities. Just not applicable. o أعلى: by this, we don't mean that Allah is “most high”. That would be assigned a physical location to Him, which is not applicable.  Means He is above that which they attribute to Him. o عظيم: Allah is Greater than that which they attribute to Him. سبحانهوتعالى o  Point 41: start of نبوّة sectionصلى الله عليه و سلم o Some of full name of Prophet محمد بن عبد الله بن عبد المطّلب بن هاشم بن عبد مناف o Abdul Mattalib (grandfather of Prophet صلى الله عليه و سلم): real name: شيبة الحمد “the grey hair of praise” because he had one gray hair.o Hashim: from هشم: ‘to grind': because he used to grind wheat in times of drought. o Prophet صلى الله عليه و سلم born in year of Elephant.  Born 8th of Rabi ul Awwal. Another narration: born on 12th. We tend to take the former. We are pretty certain his birthday was on a Monday. o People of Arabia were illiterate mainly. They used major historical events as placemarkers in their calendars. o نبي: a prophet that reinforces message of the messenger before him.o رسول : messenger with a whole new sharia (not different aqeedah), with their own revelatory book.o Every rasool is a nabi, but not every nabi is a rasool.o One narration that there is 120,000 prophets, but ضعيف. There are probably lots of them.إبراهيم, نوح, عيى, :highly ranked ones :أولي العظم o Amongst the messengers, there are the .صلى الله عليه و سلم and Prophet ,)عليهم السلام( موسى,  Have higher status than just “rasool.” o Majority say prophets are only males. Some disagreement. -  Imam Al-Qurtubi and Imam Ashari and Imam Hazm disagree: said there were 6 female prophets. -  Some consider Maryam (عليها السلام) to be a prophet.  Attributes of prophets:o صدق: truthfulness. Prophets never lied. Even before prophethood. Prophets were specially cared for by Allah all of their lives.o أمانة : trustworthiness. They never betrayed anyone. No deception or treachery. o Do prophets sin? Ikhthilaf. -  Some say their sins are small and they are alerted to them immediately by Allah. Others say: they never commit sins, be they big or small or trivial. -  For sure, they are absolutely immune to all shirk period. -  Definitely immune from كبائر (major sins) as well. -  Another opinion: they didn't sin, they sometimes chose actions that were less than the best. -  While all prophets were infallible, that doesn't mean they were perfect. It means they didn't allow others to follow their “mistakes”, and they immediately corrected themselves and others upon making those “mistakes.” -  Infallibility implies that they are not stripped of freedom of doing wrong. They are protected, however, from being misguided. -  If they were fallible, they would be unprotected, and may commit wrong. -  Infallibility does not mean incapable of sinning. They were capable of sins but they were protected by Allah. o Saying: حسنات الأبرار سيّئات المقرّبين : The good actions of the pious are the bad deeds for those close to Allah. -  Point 42: o خاتم : seal or ring. Correct translation here is “end” or “seal”. -  Khidr: some believe he was a prophet. -  ولي: someone close to Allah. Every nabi is a wali but not vice versa. A wali is fallible and can make mistakes. o Walis do not have وحي or revelation.o All believers are walis by definition, some with higher ranks. o Wali is from ولاية: “closeness”. -  The nabi reinforces the book that the rasool was given by Allah. - نبوّة :نبي  - رسالة = رسول  -  Latin phrase that Shaykh Muhammad Ninowy emphasized: Credo quia absurdum est: said by Tertolliani: “I believe because it's absurd” ie not believable. -  Point 43 :وإمامالإتقياء o الإتقياء : plural of تقي = pious person. o The following is allegedly a forged hadith: آل محمد كلّ تعي : Every pious person is in family .صلّى الله عليه و سلّم of Prophet o Prophet صلّى الله عليه و سلّم is the Imam of the pious (God-Fearing) people. -  Ie, he صلّى الله عليه و سلّم is the leader of all pious people . so no one can say they are the leader of the ummah if they contradict the Sunnah. -  Also, the point: his صلّى الله عليه و سلّم Sunnah is the only way to Allah. No other people can claim anything else if it contradicts the Sunnah. Anything that rivals/contradicts Sunnah is problematic and cannot be followed. o سيّد المرسلين: Master of all messengers.  While we don't generally distinguish between the messengers – as all came with صلّى the same message – some are closer to Allah than others, with the Prophet .being the closest الله عليه و سلّم  Point 45: :عامةالجن o  Jinn are creation that also will be accountable. وكافةالورى o  الورى: humans: have takleef, created from clay.o Angels have no accountability because are incapable of sinning.o We are made of denser matter than jinn, but they have intellect like us. o جِن = from verb جن = “to hide”  جن الليل: expression that refers to when night becomes pitch black, can't see anything. Thus, they are called jinn beceause they are hidden from us.  Also, jannah is hidden from us, and that hidden aspect comes from the same root meaning. o World of jinn is separate from our world o Among jinn:  1.) شياطين: have evil/malicious intent. 2.) عفاري (plural of عفريت): those that are good. o Point: the Prophet صلّى الله عليه و سلّم was sent to both humans and jinns.o مبروك: does not means “congrats.” Refers to the sahabee that was a jinn.o Standard ruling: jinn cannot affect you, but “might” be able to if you have “acquired spiritual immunodeficiency syndrome” ie your iman is severely lacking.  Even here, it is very rare that they would harm you.  Point 45:o Humans/jinns are either in أمة الإجابة (accepted the call of Islam) or أمة الدعوة (everyone else, Muslim and not).o Imam Nawawi narrated that Prophet صلّى الله عليه و سلّم sent to the angels not for takleef but for تشريف: honoring them. o النور: light: is a creation.  Versus ظلمات: darkness. Noor could mean light, but no definitive answer.  But Allah is not light. Light is a creation.  Point 46:o Qur'an is not a discussed theological issue anymore.o Qur'an is كلام الله: kalam is a sifa of Allah, so it has the Five Attributes mentioned before. o Mu'tazila say Allah is not attributed with speech.o منه بدا بلا كيفية قولا : Qur'an came from Allah without a “how.” “how” is not applicable.o وحي comes from 1.) Angel 2 جبرائيل.) Dreams رؤى (eg, Ibrahim (عليه السلام) sees dream of killing son, son says “do as you are commanded to do” ) 3.) Directly from Allah, ie Allah وحي مباشر puts in the heart of the prophet what He wills. Called  Point 48: o Languages are means of communication, using letters and sounds, which are all created. Allah does not need languages or means to give Qur'an. o Allah is not attributed to languages. He sent down Qur'an in Arabic language so the Arabs could understand it. But Kalam of Allah is not the Arabic letters. The Qur'an mushaf that we read is a creation, not the actual Kalam of Allah. o His Kalam is His Eternal Speech, which is inconceivable by creation and has all five attributes mentioned before. o The Qur'an is the Kalam of Allah, but not in the form of letters, alphabet, etc.o Kalam of Allah is not مخلوق (so it is not created).o When we recite Qur'an, what we say is reflection of Allah's Eternal Attribute, not the Attribute itself.  Point 49: o Qur'aysh said: this Qur'an is قول البشر (sayings of humans).  Point 51: the Golden Rule. o The point: nothing has even one Attribute of Allah or anything even close.o To say “Allah intends” or “rose” or “established” may be a kufri statement. To even say Allah is a genius is problematic.قل هو الله أحد and ليس كمثله شيء interpretation) of ayaat( تأويل o Golden Rule is October 6o لا كيفية : Doesn't mean there is a “how” but we don't understand it. There is no “how”.  Point 53: o رؤية : vision. The vision is غير محيط : without encompassing Him. o Ayah that is given: ie, no image, reflection, distance.  In the end, we don't know what the “seeing” really means.  Point 55: .)تفويض( o The one who become safe in this matter is one who submits to Allaho تفويض = absolute submission to the ayah, while still affirming the text. Affirming the inapplicability of “how.”o تأويل = when we make an interpretation.  Three schools of interpretation:o تأويل: accepting multiple interpretations without absolute submission. )محدّثين( school of ahl ul hadith = تفويض o  Absolute submission to ayah without interpretation. Saying (unsure of source): آمنت بما جاء عن الله على مراد الله : I believe in whatever Allah wills for the meaning of the ayah.o تأويل تشبيهي : trying to find one absolute meaning. They take one meaning as definitive الكلمة المتشابة : they assign the meaning as absolute that specifically likens Him to creation. Specifically tashbeehi interpretation only taken. -  Ayah that uses جنب: they specifically take the interpretation of “hip” to refer to Allah's “hip.” -  Ayah: what a pity I have neglected the “side” of Allah. More appropriate interpretation: I have neglected my duties to Allah.  قطعي: definitive. A مصطلح term. o Can be qat'ee in دلالة (meaning) or ثبوت (transmission). -  Point 58: o Not saying to dismiss the aql. Just know that we have limits in understanding the Limitless. -  Point 63: o حدود = plural of ّحد = limit. o غايات = plural of غاية = end. o الأركان = ركن = organso الأعضاء = limbso الأدوات=أداة=toos. o تعالى = “above.” Allah is above limits, ends, organs, limbs, and tools, etc. Tajseemis assert that Allah has a place and this place is not created, and thus, the place أولية of Allah. This implies that Allah has a mass that occupies a space. Negates صفة is a of Allah.o But if we say He has a place but then we negate similarity, we are forced to say He does not reside in a place. -  سميع: we affirm that which is Allah's and we negative any similarity of Him to creation. -  Point 64: معراج then the )بتي الأقصى also called( بيت المقدس from Makkah to :أسراء o o Why mention Mir'aj only, and not Isra'? -  Isra' was mentioned in the Qur'an, while Mi'raj was not. It is implicitly : و لقد رءاه نزلة أخرى عند سدرة المنتهى :14-13 :in Qur'an in Surah Najm, ayah And he certainly saw him in another descent, At the Lote Tree of the Utmost boundary. -  Mu'tazila denied the mi'raj. They say it was a dream.  Our counterargument: if it was a dream, what so special about mentioning it? Anyone can have a dream. We believe it was real, and he صلّى الله عليه و سلّم was awake.o Isra and Miraj occred after عام الحزن: year of grief, when Abu Talib and Khadija .passed away )رضي الله عنها(o Ayah: ... عبده : سبحان الذي أسرى بعبده : in his body, not soul. So indicates a physical journey. In the point : و عرج بشخصه : with his body.  Point 65:o Don't understand the mi'raj as a meeting with Allah. This may be a kufri statement. God has no physicality. .صلّى الله عليه و سلّم o Purpose of the trip is to honor the Propheto Purpose of trip also: Surah Isra: We [Allah] can show him our signs.  Ayah: Najm: 18: لقد راى من ايات ربه الكبرى : He certainly saw the Greatest Signs of His Lord. o The point: to take Prophet صلّى الله عليه و سلّم to dimensions that no one else knows about. In the end, allegedly, we don't really know what truly happened.  He did not go to “meet” Allah. He saw some of the Great Signs of his Lord. o No authentic riwaya that Jibreel said “I cant go beyond this tree.” o Important hadith Shaykh Muhammad Ninowy said to know:b عليه السلام Do not favor me over Yunus : لا تفضّلوني غلى يونس بت متى  Ie, don't favor Prophet صلّى الله عليه و سلّم in terms of closeness to Allah. Whether in bottom of ocean or “top” of miraaj, closeness to Allah is still the same. o Buraq: an actual animal. o He صلّى الله عليه و سلّم saw the grave of Musa (location unknown) and place of birth of Eesaa and prayed two rakah there. o At grave of Musa, he found Musa standing praying in his grave. قائماً يصلّي في قبره :) He said (I think o He صلّى الله عليه و سلّم saw Musa in three different places.o The entirety of Israa' was apparently only a few seconds. Time and space folded for this. Mir'aj was of unknown dimension.o Hadith narrated by Ibn Abbas: وآه بفؤاده: He saw Him with his heart.o Soorah Najm, ayah 11: ما كذب الفؤاد ما رآى : The heard did not lie about what it saw. So strong indication that Prophet صلّى الله عيله و سلّم did not see Allah in sight, but with “his heart.” -  البرزخ: dimension between dunya and aakhira, where the souls go after death. The point at which the real reality comes in. Notes, Novbember 8 -  Point 66: o الحوض: the Basin. Beyond حساب (place of accounting).o Before Jannah, Prophet صلّى الله عيله و سلّم will attempt to give us a drink from the water of basin, will eternally quench thirst.o حوض is not the same as كوثر .كوثر is in Jannah, while حوض is before Jannah.o Some people will attempt to drink from it, but angels will prevent them, saying they had introduced devious bid'aat into the deen.  Point 67: o الشفاعة : intercession. Every prophet will have their intercession for their ummah. o Intercession of Prophet صلّى الله عيله و سلّم for his ummah will catch up with all the believers eventually, if not immediately. May have to pay some time in Hell first.  Point 68: o الميثاق : the Pledge that Allah took from Adam and offspring.  Opinions: -  1.) all souls were brought as dust (ّذر), and all creation was dust on the back of Adam . They were asked (Surah A'raf (7), ayah ,Yes : بلى شهدنا :Am I not your Lord? All replied : ألست بربكم )172 we have testified. -  2.) روح = souls gathered there, all in one “place.” The same question and answer as above. But not dust, actual souls. Here, every single soul (kuffar as well) testify to tawheed of Allah. - .)ذرّيّة(  3.) Pledge was from Adam and his DIRECT offspring Immediate family, not extended to rest of mankind.  Point 71:o خواتيم: the end of things. Ie, our end and our status at our death bed.  Our status of iman at the present moment is a good indicator of how برزخ things might be in the  Point 72: Ashari vs Maturidi. o Ashari: -  Allah's Decree works through you. We and Allah have قدرة and إرادة, but we are just tools for Allah's قدرة and إرادة. We are powerless and will- less. Our will is subject to Allah's Will. We are still accountable for everything, even though we have no will. -  The majority view is Ashari. -  إرادة allows only acquisition (كسب) of the deed. We just acquire the deed. So our guidance s entirely by Allah's Mercy. There is no empowerment in us at all. -  To be a مكلّف (accountable), you have كسب (acquisition of the end result of the deed). This is all we acquire. The process of the act is by the will of Allah.  ميل = leaning. This leaning or inclination to something is what we are held accountable for. o Maturidis: -  Allah enables our will. Our will is enabled, so we acquire whatever our will intends. Our will does not have power in and of itself exept what Allah wills for it to have. But Allah does enable our will. Everything we will, however, is under the Will of Allah. - .قدرة enabled will. We have no : تمكين  -  He empowered us to choose at that moment. It's our choice. -  Allah knows what we will do. But He enabled us to do as we will, but it's still subject to Allah's Will. Even though Allah Eternally knows out actions, we are empowered to do as we will, but it is subjugated under the Will of Allah. -  The main idea of point 72: no one knows the exact nature of decree of Allah. Both schools are agreed on this. -  The two schools of Maturidi and Ashari are balanced between two other extremes: o Mu'tazila who believe in ABSOLUTE free will. Allah willed to give us absolute free choice, and hence we are 100% accountable.o حبرية sect: absolute pre-destination (fatalism): we have absolutely no empowerment, period. As such, we have no free will or free choice, and therefore, no accountability at all. We are “puppets” of God's Will. -  The Asharis are considered to have “moderate” form of جبر (pre-destination, fatalist view). -  أصل القدر: The Essence of the Decree is only known to Allah. -  Point 73: o We don't know much beyond النص (Qur'an and Sunnah). If we go too far in our search for what is only known to Allah, it is risky and puts our own iman in risk. o If Its important (ie, important to the extent that if we don't believe in it, it is kufr), it must necessarily be in the Quran. If not in the Quran, not necessarily at this level of importance.  Point 75:o Ie, the knowledge people know what they don't know. Ignorant people think they can encompass the unencompassable.  Point 77:o Allah willed for the لوح to have this in it: رحمتي سبقت غضبي ( My Mercy overcomes my anger/wrath) (Hadith in Bukhari).لوح to write everything on the قلم o Allah ordered the  But the lawh does not contain all of Allah's Knowledge because that would be limiting Him. Ilm of Allah has no limitation. What's written in لوح is not the Ilm of Allah because the Lawh is a creation of Allah, Allah is completely dissimilar to His creation.o فوق العرش = لوح = above the throne. o The lawh is changeable. Allah always knows the decree of everything but He can change the course or content of the لوح as He Wills.  Point 78: .لوح o The point: no one has control over the contents of the  Point 79:o Subtle indication: the لوح doesn't change but on the Day of Judgment, it can change.  Any change that Allah allows on the لوح , He willed for it to be such. He doesn't “change His decree” in the way that we change our minds. He knew that He would change the contents of the لوح as He willed.  Point 80 and 81:o Allah's Decree is final. While the لوح can change by Will of Allah, Allah's Ilm does not change because His Ilm is one of His Eternal Attributes, and as such, is attributed with the Five Godly Attributes mentioned previously.  Point 84: .كرسي and عرش o There is almost no explanation for -  Some scholars say these are the same thing. -  Some interpret both as “dominion” not “chair/throne.” -  و هو ربّ العرش العظيم : (last ayah of Surah Tawba):He is Lord of the Mighty “Arsh.” -  عرش “surrounds” both Heavens and Earth. - :)صلى الله عليه و سلم  (Either hadith or ayah or narration attributed not to Prophet “The whole universe compared to عرش is like a ring in the desert.” -  Hadith: 4 angels carry the عرش. On the Day of Judgment, it will be 8 angels carrying it. -  عرش might mean “dominion.” Eg, Allah's Power and Might.  The above picture is what Shaykh Muhammad Ninowy had drawn on the board. Apparently, the .is the space between the 7th Heaven and something else عرش-  Point 85: o Allah is Eternal, and in no need of His creation, including عرش. So why create it? Not .عرش sure, but maybe Allah is showing His Might and Magnificence vis a vis the -  Point 88: .مؤمن o As long as your direction is Qur'an and Sunnah, you are Muslim ando Qur'an and Sunnah are the only source to Allah. We don't believe there are alternative ways to Allah that rival or contradict Qur'an and Sunnah. Only one way to Allah. o Prophet صلّى الله عليه و سلّم said we do believe in عيى عليه السلام but later followers corrupted his teachings, so we follow Islam, which is the same message of عيسى (in aqeedah, not fiqhi matters). Aqeedah and أخلاق are the same among all prophets.o There is only leeway in fiqh. Not much leeway in aqeedah.o No one can claim متواتر transmission of any book other than the Qur'an. The only book we can validate with 100% certainty is Qur'an.o 12er shias (اثنى عشري)are still Muslims because they insist that their reference is Qur'an and Sunnah. But if you deny متواتر hadith or any part of the Qur'an, it is considered a kufri action. If it is proven to be متواتر in its ثبوت (source), then it is not kufr to disagree on its meaning, only possibly kufr if deny its source.  Cannot do takfeer for non-mutawaatir hadith. o Cannot do takfeer of ISIS or shias because both still reference Qur'an and Sunnah. Shias do make takfeer of anyone who doesn't believe in 12 imams, but sunnis should not make takfeer of them. -  Point 91: o جماعة: only one during time of Prophet صلّى الله عليه و سلّم. You were either Muslim or not. -  Point 92: :تكفير o  Accusing someone of disbelief. تفكير o  فكر: thought, processing.o If someone, for eg, consumes alcohol, doesn't make them disbeliever unless they believe that consuming alcohol is halal.  Point 93: o Sect: المُرْجِئَة : from إرجاء : to delay. They say that as long as you believe in shahaadah, you'll go to Jannah. Your sins don't really matter. They downplay effect of sins. Opposite of this sect: Hanbalis: without good deeds, you have no iman. -  3 parts to iman: قول (speech), فعل (action), and إعتقاد (belief). -  Nearly all other schools of thought believe that iman is composed of two parts only: قول and إعتقاد. Actions do not necessarily dictate one's validity of eman. o Hanafis: Iman and Islam are the same. Iman doesn't increase or decrease. Either you have it or you don't.  Others madhahib: Islam doesn't change, but your iman fluctuates based on your actions. -  Ahl as Sunnah says that sins do indeed harm one's eman, but we avoid takfir of others. -  Imam Abu Hanifah was accused of being from مرجئة sect. o مرجئة الفقهاء : “moderate” path of ahl as Sunnah.  Neither extreme  Sins don't make you kaafir but do affect eman. -  Point 95: o Don't be absolutely certain of your salvation, but don't lose all hope. Either leads to exiting fold of Islam. -  Point 96: o To say “child of Allah” without meaning it or believing in it might still be kufr. Christians are not literal about son of God, but still kufr. -  Point 97: o Definition of eman: Imam Tahawiyy leaves out عمل. So not doing compulsory deeds doesn't necessarily make you leave Islam.o Hadith: الإيمان معرفة بالقلب و إقرار باللسان و عمل بالأركان : Eman is knowledge in the heart, utterances of the tongue, and actions of arkaan. -  Point 98: o Once hadith is authentic, It is considered part of the deen. One is required to follow the hadith at that point. -  Point 99: o At the most fundamental level, iman is the same for all believers. It does fluctuate up and down based on one's deeds, but it doesn't go below a certain threshold (if it did, you wouldn't be Muslim). -  Point 100: o Wali of Allah All Muslims are walis in the general sense. In specific way, we don't know who صلّى الله عليه is a wali, except the righteous sahaabah and those that the Prophet .mentioned. These we know are walis و سلّم  Point 108:o We no have right to judge any Muslim.o المعلوم من الدين بالضروري: basic knowledge by necessity.  Point 109:o No armed rebellions should be undertaken. Okay to defend oneself, however, violently, but try not to kill the attacker.o Imam Tahawiyy is not saying to remain silent in the face of oppression. But one should peacefully revolt.o Al Husayn رضي الله عنه led nonviolent rebellion.  Point 115:o Jihad is valid when :  1.) Khalifah declares it.  2.) It is necessary to raise the ّحق (truth), ie not for political reasons etc. Only for the Deen.  3.) When all other alternatives are exhausted, only then turn to Jihad. Jihad was always defensive, not offensive. o Basically, one should fight to protect him/herself and their right to believe, but not for sake of oppressing or killing others.  Point 116:o Angel of “right” records good deeds, while angel of “left” records bad deeds.  Point 117:ملك الموت this name to refer to angel of death is considered weak. Instead, use :إسرائيل o (literally “angel of death”) because used in Quran. -  Point 118: o Some deny the punishment of grave (عذاب القبر). We as ahl as sunnah affirm it.  Ahl as Sunnah also believe in برزخ (“dimension” between dunya and aakhira) because some people have no qabr. Eg, if someone drowns or is eaten whole by an animal, put on fire, etc. -  Point 120: o Some mu'tazila deny the ميزان (scale).o صراط: a path over Hell that all cross to get to Jannah. The details of it (such as it is thin as a hair) may be weak.  Point 121: o Some debate on perishing of Hell. Ibn Arabi believed that Hell does perish. Some say denial of is permanence is kufr. .صلّى الله عليه و سلّم o Abu Talib's kufr is inconclusive. Same with parents of Prophet  Abu Talib's kufr is inconclusive maybe because: -  Abu Talib may have said about the Prophet صلّى الله عليه و سلّم : “what an illuminated being, the clouds move with him, he is the refuge of the orphans.” - صلّى الله عليه و  He gave virtually everything for the sake of the Prophet .سلّم -  How can he do all this and not have disbelieved in idols? As some assert. o Ayah: no one is held accountable (مكلّف) until a prophet comes to them.  Point 129: o Our deeds might help the dead: Hadith: saying soorah Yaseen on dead people in graves: weak hadith.  Benefit of reading Qur'an will reach the dead, though ikhtilaf on this. o Those who die on kufr: we should ask for Allah's Mercy as He Wills, in the best that that He treats disbelievers. o We don't do takfir of Muslims who commit suicide. We even pray صلاة الجنازة for them.  Point 132: o صَحَابَة: from صَحَابِي (companion) and صُحْبَة: companionship.o No definition of sahaabah in Qur'an.o Ahl as Sunnah has settled (known as َّاِسْتَقَر) on a definition: by Ibn Hajar.  Anyone who saw or was seen by Prophet صلّى الله عليه و سلّم (even if only a split second) and died on Islam. They cannot have left Islam. o صُحْبَة: to accompanyo رُؤية: to see casually.o Hadith: لا تسبوا أصحابي : don't curse my companions.o Why is one of conditions that sahaabee died on Islam?  Hadith of الحوض (basin): people will be brought to him صلّى الله عليه و سلّم, but angels will take them away, saying they changed the deen (ie, they died on .)نفاق hypocrisy o Estimated number of sahabah: 120,000. Ibn Abbas said around 60,000.o For 12er shias: they also use the above definition for sahaabah, but also add an extra .رضي الله عنه condition: the sahaabee cannot have gone against Ali  Point 133: o Hadith: من كنا مواله فعلي (not sure of wording, needs verification): Ali is the Mawla. But Mawla may not necessarily mean Imam. This hadith is one of reasons why shias have beef with the first three caliphs of Islam.o 4 :خلفاء الراشدين rightly guided caliphs: Abu Bakr (2.5 years), Umar (10years), Uthman (12 رضي الله عنهم )years), Ali (5.5 yearso Abu Bakr came first, as such he is أفضل (“preferred”). He is asserted to be best of the four. Though debated.o Ahl as Sunnah has settled on opinion that تفضيل (preference) is based on sequence in so Abu Bakr is considered the best) and settled on the assertion that these four( خلافات sahaabah are the best among all sahaabah. .)رضي الله عنهما( o To shias: Ali is the best. Khawaarij had beef with Uthman and Ali Mu'tazilah favor Ali over the rest.o We have ahadith of their virtues, but no explicit mention of one being better over another.  Point 139: o Some evidence that Dajjal has been living for thousands of years. But problematic. o Is it a person or a system?o Definitely has one eye. . ابن سيّاد o Some say that the Dajjal is o الدّابّة: that which walks on Earth. Might be referring to an animal. باب الردّة : Chapter on apostasy o Departing Islam, whether knowingly or unknowingly. o Three aspects:  رِدّة اِعْتِقادِيّة : apostasy in belief - ليس كمثله شيء anthropomorphism). Such as denying the verse( تشبيه , Eg (Nothing is like Allah). -  Believing Allah is actually Nur via Light is kufri belief. -  تعطيل: denying Allah's Attributes, eg saying Allah is not Wise or Just. -  Also any form of shirk.  رِدّة فِعِلِيّة: apostasy based on action.  Eg, throwing Qur'an in the trash. Or throwing it in any disrespectful fashion. The niyyah is for disrespect and/or humiliation of the Qur'an. o With this in mind, one should not write Qur'an/hadith or name of Allah (in Arabic) on posters, etc, since they are often thrown away. No issues with writing English translation, even if says Allah. As long as not in Arabic.  رِدّة قَولِيّة: apostasy based on saying/utterances. Includes jokes. Even though it is meant as a joke, should be taken seriously as possible apostasy.o Ayah: “ ‘we were just talking and playing' ... You are mocking religion.” (approximate wording). -  Even if you laugh with the person making the joke (but you don't believe in it), this is considered riddah. -  The joke also must be uninterpretable, ie there is no other way to interpret it other than you are mocking the faith. -  It is okay to object and question things, but don't insult or mock the faith. o For these three, the niyyah is to mock or ridicule Islam. Niyyah is important. o If a Muslim meets conditions for any of the forms above, 1.) person exits Islam 2.) all fo the ahkaam of riddah are applied on the person, eg no inheritance, no janaahzah, etc.  Only way to get back to Islam: shahaadah.  Three cases where doing the above will not lead to riddah: o 1.) When you are forced to do riddah, but in your heart you believe against what you are doing/saying. 2.) When you are dying in the middle of nowhere, and you utter a slip of the tongue 2.) Anything due to forgetfulness, or when your mind is impaired, such as in REM sleep or intoxication, comatose state, state of vegetation, etc.

Rational Arguments

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

God is the greatest conceivable being
Since conceivable, God must exist in reality not just in mind
If the greatest thing it was just in the mind, then the one who exists in reality is greater,
Hence God exists in reality

Principal of causation: Everything in the universe has a cause
Since everything contingent requires a cause, the universe must have a cause
To end an endless chain of causes, there must exist an independent necessary being
God is the necessary being and the ultimate cause

Physical constants, the overall order observed in the cosmos is precise and fine-tuned
Leads to the presence of an intelligent designer
Like a watch implies the existence of a watchmaker
This, there must be a God who is the ultimate intelligent designer

Objective moral values exist:
Universal right or wrong, good or evil
Evolution doesn't explain universal morality
Humans are morally obligated to follow certain duties or principles
Humans must be held accountable for their moral actions
Thus, there must exist a moral lawgiver
Thus, there must be an ultimate judge

Objective universal beauty exists in the world
Cannot be fully explained by natural processes or human subjectivity
Beauty must have a purpose
Thus, there must of a divine creator who designed with beauty for a purpose

Everyone experiences something that transcend ordinary experiences.
Moments of awe, beauty, mystery, beyond worldliness
Desiring meaning and purpose
This points to a reality beyond the natural world
Thus, there must be a God providing ultimate meaning and purpose

Agency to make meaningful choices without cause or coercion
Agents can be held morally accountable for their actions
Purpose of choice is to allow for personal growth, moral development, and pursuit of meaning
Compatible with determinism (choices predetermined by surrounding factors)
Eating an apple: every aspect of the decision, from hunger to preference for apples, could be seen as predetermined by factors like their biological makeup, past experiences, and environmental influences
Compatible with indeterminism (choices independent of surrounding factors)
Eating an apple or a banana: if a person faces the same set of circumstances twice he is able to chose an apple or a banana independently
God is seen the basis of agency for humans to make meaningful choices

Miracle is:
a supernatural event
beyond ordinary laws of nature
Instances or accounts of purported miracles throughout history
Direct evidence of divine action and intervention

Human consciousness is unique and distinct from other animals
self-awareness,
metacognition (ability to reflect on their own thoughts),
experiences beyond instinctual responses
ability to reason
make moral judgments
engage in abstract thought
quest for purpose and meaning
Evolution doesn't explain this unique quality
Consciousness has an immaterial or a non-physical aspect that cannot be explain by a physical world
Origin of human consciousness is best explained by the existence of a transcendent source, such as God

Human language is:
unique, complex, flexible, and able to convey abstract and symbolic meanings
has high degree of creativity
generation of an infinite number of novel sentences and expressions
discuss the past and future
complex forms of reasoning
communicate abstract and metaphysical concepts
morality, beauty, justice, and transcendent ideas
reflective thought
discuss existential questions
seek understanding
Evolution does not explain language
Origin of linguistic capacity may be best explained by the existence of a transcendent source

MTD is rising: Moralistic Therapeutic Deism
Coined by: Christian Smith (2009)
Considered as the religion of the US youths
Definition
A God exists who created and ordered the world
God watches over human life on earth
God wants: goodness, niceness, fairness
Goal of life: be happy and to feel good about oneself.
God does not need to be particularly involved in one's life except when
God is needed to resolve a problem
Good people go to heaven when they die
Morals
"Morals play a large part in religion.
Morals are good if they're healthy for society...
˹Follow˺ whatever makes you feel good about you."

If you believe in God,
if God exists, you win
If God doesn't exist, you win
If you don't believe in God
if God exists, you lose
if God doesn't exists, you win
Believing in God is the best choice

سُورَةُ إبراهِيم ٩ -
- جَاءَتْهُمْ رُسُلُهُمْ بِالْبَيِّنَاتِ
- فَرَدُّوا أَيْدِيَهُمْ فِي أَفْوَاهِهِمْ
- وَقَالُوا إِنَّا كَفَرْنَا بِمَا أُرْسِلْتُمْ بِهِ
- وَإِنَّا لَفِي شَكٍّ مِمَّا تَدْعُونَنَا إِلَيْهِ مُرِيبٍ ۝ ~~
~~- قَالَتْ رُسُلُهُمْ :أَفِي اللَّهِ شَكٌّ؟
- فَاطِرِ السَّمَاوَاتِ وَالْأَرْضِ ۖ
- يَدْعُوكُمْ لِيَغْفِرَ لَكُمْ مِنْ ذُنُوبِكُمْ وَيُؤَخِّرَكُمْ إِلَىٰ أَجَلٍ مُسَمًّى ۚ

Called "Nones"
Decline in in Christianity
About 3 in 10 US adults are now religiously unaffiliated (2021 Pew)
Self-identified Christians make up 63% of U.S. population in 2021, down from 75% a decade ago (2021 Pew)
Moving to unaffiliated
Self-identified atheists are a minority
Thus all moving to recognizing the value of these arguments

Linguistic

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

verb: دان : يَدينُ

believe in; take up; adopt; embrace; espouse; follow; profess

indictment; accusation, charging with guilt, convict

make defenseless; make humble; conform to; submit to; obey; subdue; master; conquer; abase; subject; tame; enslave; degrade; humiliate; yield

سُورَةُ الصَّافات 37:53 : أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَدِينُونَ ۝

Spiritual Anatomy of the Human Being

Adnan Mukhtar — Sun, 10 Nov 2024 23:25:17 GMT

Earthly: Earth + Water + Fire? (Clay Pottery)
-وَبَدَأَ خَلْقَ الْإِنْسَانِ مِنْ طِينٍ
-خَلَقَ الْإِنْسَانَ مِنْ صَلْصَالٍ كَالْفَخَّارِ
Heavenly: Ruh
Body = Ruh + Earthly
Material Body = Jasad / Jism
Spiritual Body = Ruh + Nafs
Ruh / Spirit
Jibril
Help of Allah
Strength from Allah
Secret affair of Allah
-قُلِ الرُّوحُ مِنْ أَمْرِ رَبِّي وَمَا أُوتِيتُمْ مِنَ الْعِلْمِ إِلَّا قَلِيلًا
Allah 'blew' Ruh in Adam
-وَنَفَخْتُ فِيهِ مِنْ رُوحِي
Not a Divine
Angels 'blow' Ruh in us in the mothers womb
ثُمَّ يُرْسَلُ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ
Nafs / Soul = Higher Self + Lower Self
Has parts
sadr
-فَمَنْ يُرِدِ اللَّهُ أَنْ يَهْدِيَهُ يَشْرَحْ صَدْرَهُ لِلْإِسْلَامِ
-وَمَنْ يُرِدْ أَنْ يُضِلَّهُ يَجْعَلْ صَدْرَهُ ضَيِّقًا حَرَجًا كَأَنَّمَا يَصَّعَّدُ فِي السَّمَاءِ
qalbأَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ
Requires salamah
Has senses and abilities to consume ilm
قلْ هُوَ الَّذِي أَنْشَأَكُمْ وَجَعَلَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَ
sam'
basr / basirah
fu'ad
Also has
lubb
aql
hawa
-وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ
Develops
-فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا
taqwa
fujur
Requires tazkiyah (cleansing)
Ideal state = tama'ninah

Power of Comprehension: Metacognition
- aql, lubb
- sam', basr, fu'ad
سُورَةُ الإسْرَاء - ... إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ
كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا
Power of Expression: Language
- All human beings have ability to express or comprehend vocally, gestures
- Intrinsic ability
سُورَةُ الفُرْقان -
أَمْ تَحْسَبُ أَنَّ أَكْثَرَهُمْ يَسْمَعُونَ أَوْ يَعْقِلُونَ ۚ
إِنْ هُمْ إِلَّا كَالْأَنْعَامِ ۖ بَلْ هُمْ أَضَلُّ سَبِيلًا

We are more than just animal
Containers of higher self
sadr, qalb

Black stain appears

الترمذي 3334 - عَنْ أَبِي هُرَيْرَةَ
عَنْ رَسُولِ اللَّهِ ﷺ قَالَ إِنَّ الْعَبْدَ إِذَا أَخْطَأَ خَطِيئَةً نُكِتَتْ فِي قَلْبِهِ نُكْتَةٌ سَوْدَاءُ
- فَإِذَا هُوَ نَزَعَ وَاسْتَغْفَرَ وَتَابَ سُقِلَ قَلْبُهُ
- وَإِنْ عَادَ زِيدَ فِيهَا حَتَّى تَعْلُوَ قَلْبَهُ وَهُوَ الرَّانُ الَّذِي ذَكَرَ اللَّهُ {كلاَّ بَلْ رَانَ عَلَى قُلُوبِهِمْ مَا كَانُوا يَكْسِبُونَ} [المطففين 14]

Covers the whole heart
سُورَةُ البَقَرَة - بَلَىٰ مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ
فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

Hygiene and cleanliness
Five of Fitrah:
(1) circumcision,
(2) shaving the pubic region,
(3) plucking the arm pits,
(4) clipping the nails, and
(5) cutting the mustaches.
Miswak is from Fitrah
Sense of morality and value system
Ideals of goodness, uprightness, justice, and excellence
Intrinsic knowledge
Desire for a legal system
Having social norms, "Living by the rules"
Desire to transcend beyond self
Quest for knowledge and truth
Yearning for higher leadership and guidance
Yearning for God / Ultimate Goal
Even polytheists have an ultimate God
Hindus:
God: Brahman, the ultimate, formless, and transcendent reality
Goal: Achieving moksha (liberation) by followings yogas
Buddhism:
God: none
Goal: Attaining Nirvana (nothingness): Blowing out the negative

What can I know?
What ought I to do?
What may I hope for?

Should there be a God? Is there a God?
What's the meaning of life?
What is my purpose in life?
How can we have healthy relationships?
What's our biggest mistake?
How do we know if we're doing the right thing?
Are we in control of our lives?
What's the most important moment of our life?
Is one life enough?
Is there life after death?
Do we need to be saved?
What's the universal language?
Are we all equal?
What do we need in this world?
Is life unfair?
Why does evil exist?

fatara = create or originate from nothing, bring into being
intrinsic knowledge and desire
سُورَةُ الرُّوم 30 -
فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا ۚ
فِطْرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا ۚ
لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ۚ
ذَٰلِكَ الدِّينُ الْقَيِّمُ وَلَٰكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ
البخاري 1359 - أَنَّ أَبَا هُرَيْرَةَ ؓ قَالَ
قَالَ رَسُولُ اللَّهِ ﷺ «مَا مِنْ مَوْلُودٍ إِلاَّ يُولَدُ عَلَى الْفِطْرَةِ :
- فَأَبَوَاهُ يُهَوِّدَانِهِ أَوْ يُنَصِّرَانِهِ أَوْ يُمَجِّسَانِهِ
- كَمَا تُنْتَجُ الْبَهِيمَةُ بَهِيمَةً جَمْعَاءَ،
- هَلْ تُحِسُّونَ فِيهَا مِنْ جَدْعَاءَ؟»
ثُمَّ يَقُولُ أَبُو هُرَيْرَةَ ؓ {فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لاَ تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ} ۔ متفق عليه

Ref: Arguments for Existence of God
Teleological < Rational: Recognition of perfection in creation
Morality < Existential: Gives us a sense of right and wrong
Beauty < Existential: Gives us a sense of beauty
Transcendence < Existential: Gives us a sense of meaning and purpose
Determinism < Existential: Guides us to make meaningful choices for a meaningful end
Consciousness < Experiential: Gives us this unique quality
Language < Experiential: Gives us this innate ability
MTD < Experiential: Is guiding the human trend in a free modern individualistic world

the Ruh
Adam:وَنَفَخْتُ فِيهِ مِنْ رُوحِي
Womb: ثُمَّ يُرْسَلُ الْمَلَكُ فَيَنْفُخُ فِيهِ الرُّوحَ
Epistemic value
Necessary and certain knowledge
Having information not otherwise available
Knowing you have it with knowing how you have it
-خَلَقَ الْإِنْسَانَ، عَلَّمَهُ الْبَيَانَ
Implanted upon creation
Not a priori knowledge gained through thought and deduction
Universal Consciousness
Part of creation of humankind: root=fatara
-صِبْغَةَ اللَّهِ ۖ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً
Story of Alastu
سُورَةُ الأعرَاف - وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ
وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ
قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ
أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

Agrees with correct intellect
Agrees with explicit revelation

Strong fitrah
Informs the intellect to pursue Truth
Spiritual pursuits are priority over animalistic pursuits
Weak fitrah
Overwhelmed by animalistic pursuits

About Ibn Taymiyyah

Nourishment through Legal Code
Spiritual connection: Ibadah, Dhikr/Quran
Social norms: Shari'ah
Nourishment through Moral Code
Self-control: Humility, Tolerance, Patience, Forbearance
Social harmony: Friendliness, Kindness, Altruism
Driven by
Belief in Allah: Gratitude, Obedience, Freedom
Belief in Judgement: Patience, Hope, Fear
Result
- Fearless freedom
- Contentment
- Selflessness
- Building instead of destroying
سُورَةُ هُود - وَأَنِ اسْتَغْفِرُوا رَبَّكُمْ ثُمَّ تُوبُوا إِلَيْهِ
- يُمَتِّعْكُمْ مَتَاعًا حَسَنًا إِلَىٰ أَجَلٍ مُسَمًّى
- وَيُؤْتِ كُلَّ ذِي فَضْلٍ فَضْلَهُ

Driven by
Worldly/immediate gain
Desires over control
Only hope in Allah
No fear of retribution
Corruption of Legal Code
Spiritual connection: Limited to no spiritual connection
Social norms: As the wind blows
Corruption of Moral Code
Self-control: Personal brand; Quid pro quo; Exterior only; For equals and superior powers
Social harmony: Personal brand; Quid pro quo
Result
Law of the jungle
Might is right
Hopelessness, Ingratitude
Destroying instead of building
سُورَةُ طه - وَمَنْ أَعْرَضَ عَنْ ذِكْرِي فَإِنَّ لَهُ مَعِيشَةً ضَنْكًا
وَنَحْشُرُهُ يَوْمَ الْقِيَامَةِ أَعْمَىٰ۝ ~~
~~قَالَ رَبِّ لِمَ حَشَرْتَنِي أَعْمَىٰ وَقَدْ كُنْتُ بَصِيرًا۝

وَنَفْسٍ وَمَا سَوَّاهَا۝ فَأَلْهَمَهَا فُجُورَهَا وَتَقْوَاهَا۝ قَدْ أَفْلَحَ مَنْ زَكَّاهَا۝ وَقَدْ خَابَ مَنْ دَسَّاهَا۝

سُورَةُ النـّازِعات -
فَأَمَّا مَنْ طَغَىٰ۝ وَآثَرَ الْحَيَاةَ الدُّنْيَا۝ فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَىٰ۝ ~~
~~وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ۝ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ۝

سُورَةُ الأعرَاف - وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِي آدَمَ مِنْ ظُهُورِهِمْ ذُرِّيَّتَهُمْ
وَأَشْهَدَهُمْ عَلَىٰ أَنْفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ ۖ
قَالُوا بَلَىٰ ۛ شَهِدْنَا ۛ
أَنْ تَقُولُوا يَوْمَ الْقِيَامَةِ إِنَّا كُنَّا عَنْ هَٰذَا غَافِلِينَ

Aqidah: Tahawi Creed:
وَالْمِيثَاقُ الَّذِي أَخَذَهُ اللَّهُ تَعَالَى مِنْ آدَمَ وذريته
Opinion 1: Actual Incident: (Dominant)
Tafsir al-Tabari (33 narrations)
When Adam came to this earth
When Allah accepted his repentance
Extracted from Adam all the arwah and spoke to them
A place called Na'man on the day of Arafah
Tabari: This is the Fitrah
Opinion 2: Metaphorical
Mu'tazali: Zamakhshari
Ashari: Baydawi, Nasafi
Athari: Ibn Taymiyyah:
Most of the ahadith have weaknesses: Not actual speaking but the concept
It is an extraction from the Children of Adam
Not an incident. It's a witnessing of the soul and not of the tongue

Allah 'blew' Ruh in Adam
-وَنَفَخْتُ فِيهِ مِنْ رُوحِي
Adam sneezed and said al-hamdu lillah
Allah responded: يَرْحَمُكَ رَبُّكَ
How did he know?

Good vs. Evil

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Is Satan the opposite of God?

Nothing in God's creation is similar to him in likeness, whatsoever, howsoever.
Since there is nothing like Him, opposites are not attributable to Him. God is ultimately perfect in his attributes and has ultimate power. Any entity with ultimate opposite power is rationally impossible. Hence, Satan is not the opposite of God.
Satan is from the creation of Allah, a Jinn, an evil Jinn.
Tawhid
Quran 112:1 Say, "He is Allah, the one Absolute Unique in His Oneness, 2 Allah is al-Samad (not in need of anything, but everything else is in full need of Him). 3 He neither begets nor is born, 4 Nor is there to Him any equivalent."
Quran 42:11 [He is] Creator of the heavens and the earth. He has made for you from yourselves, mates, and among the cattle, mates; He multiplies you thereby. There is nothing like unto Him, and He is the All-Hearing, the All-Seeing.
Quran 6:102 That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is the Disposer of all things. 103 Vision perceives Him not, but He perceives [all] vision; and He is the Subtle, the Acquainted
Excerpt of the creed of Sunni Islam (codifed by Imam Tahawi) based on Quran and Sunnah:
36 All of the creation is subjugated by His will, moving between His generosity, and His justice.
37 He is above being attributed with opposites or equals.
38 No one can ward off His decree.
39 No one can void His sentence, and no one can overpower His commands.
Does God rule over heaven and Satan over hell?

God is the creator of both heaven and hell
Excerpt of the creed of Sunni Islam (codifed by Imam Tahawi) based on Quran and Sunnah:
121 Both Paradise and Hellfire are created. They will never perish nor come to an end.
122 Allah created both Paradise and Hellfire, before the creatures and then created those who will dwell therein. Whoever He wills enters Paradise out of His Generosity and whoever He wills enters Hellfire out of His justice.
God created and controls everything
Quran 6:101 [He is] Originator of the heavens and the earth. How could He have a son when He does not have a companion and He created all things? And He is, of all things, Knowing. 102 That is Allah, your Lord; there is no deity except Him, the Creator of all things, so worship Him. And He is the Disposer of all things.
Satan is a Jinn, not an angel nor a ‘fallen angel'
The allowance to misguide given to Satan by God
Quran 38:77 [Allah] said, "Then get out of Paradise, for indeed, you are expelled. 78 And indeed, upon you is My curse until the Day of Recompense." 79 He said, "My Lord, then reprieve me until the Day they are resurrected." 80 [Allah] said, "So indeed, you are of those reprieved 81 Until the Day of the time well-known." 82 [Iblees] said, "By your might, I will surely mislead them all 83 Except, among them, Your chosen servants."
Satan will be punished in Hellfire, not rule over it
Quran 38:84 [Allah] said, "The truth [is My oath], and the truth I say - 85 [That] I will surely fill Hell with you and those of them that follow you all together."
Does Satan whisper?

Everyone has a Jinn assigned to them, known as a Qareen that whispers and encourages us to do bad things while pushing the envelope.
Whispers to do evil are done by both Shaytan and People
Quran 114:1 Say, "I seek refuge in the Lord of mankind, 2 The Sovereign of mankind. 3 The God of mankind, 4 From the evil of the retreating whisperer - 5 Who whispers [evil] into the breasts of mankind - 6 From among the jinn and mankind."
Our lower selves also make us to bad things
Quran 91:7 And [by] the soul/self and He who proportioned it, 8 And inspired it [with discernment of] its wickedness and its righteousness, 9 He has succeeded who purifies it, 10 And he has failed who instills it [with corruption].
God vs. Bad/Evil

Everything is created and willed and decreed by God.
Humans and Jinn have freewill, but that will is also subservient to the Will and Decree of God.
Satan is a Jinn, not an angel nor a ‘fallen angel'
He has been given allowance to whisper thoughts to humans and misguide them as you can see above.
Things that happen are of two types:
Things that happen around you
Your intention to respond to those things
Your response manifested
You will be judged for and responsible/accountable for your intention to respond and your attitude toward your response: that is, how good was it based on your ability?
However, all good/bad actions are in the Control of Allah and he allows/permits things to happen by his leave, between Mercy and Justice.
Why do bad things happen?

Allah knows best
Even angels asked him
2:30 And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."
Life is a test
67:1 Blessed is He in whose hand is dominion, and He is over all things competent - 2 [He] who created death and life to test you [as to] which of you is best in deed - and He is the Exalted in Might, the Forgiving
Life in the dunya is a lower and imperfect form of life and is not meant to be perfect

Problem of Evil

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

If God is All-Good and all-Powerful and Evil exists, then God does not exist.

Quran: ومن الناس من يعبد الله على حرف
وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ ۖ فَإِنْ أَصَابَهُۥ خَيْرٌ ٱطْمَأَنَّ بِهِۦ ۖ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنقَلَبَ عَلَىٰ وَجْهِهِۦ خَسِرَ ٱلدُّنْيَا وَٱلْآخِرَةَ ۚ ذَٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ
[Hajj 22:11] And of the people is he who worships Allah on an edge. If he is touched by good, he is reassured by it; but if he is struck by trial, he turns on his face [to the other direction]. He has lost [this] world and the Hereafter. That is what is the manifest loss. – Saheeh
http://quranunlocked.com/22/11
Even the angels asked:
أتجعل فيها من يفسد فيها ويسفك الدماء؟
وَإِذْ قَالَ رَبُّكَ لِلْمَلَٰٓئِكَةِ إِنِّى جَاعِلٌ فِى ٱلْأَرْضِ خَلِيفَةً ۖ قَالُوٓا۟ أَتَجْعَلُ فِيهَا مَن يُفْسِدُ فِيهَا وَيَسْفِكُ ٱلدِّمَآءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّىٓ أَعْلَمُ مَا لَا تَعْلَمُونَ
[Baqarah 2:30] And [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successive authority." They said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Your praise and sanctify You?" Allah said, "Indeed, I know that which you do not know." – Saheeh
http://quranunlocked.com/2/30
Allah has his infinite Wisdom that creation cannot understand
Iblis disagreed with Allah's Wisdom and was banished from Allah's Mercy forever.
Rationalizing Allah's Wisdom is the essence of arrogance.
Rejecting God or his Wisdom does it now solve the problem of Evil?
What is life? Who created us? What's are purpose?
All questions are then left unanswered.
al-Izz bin Abdi s·Salam
Demonstration of Rububiyyä
To humble, to remind human being who the Lord is
He is not to be questioned
لَا يُسْـَٔلُ عَمَّا يَفْعَلُ وَهُمْ يُسْـَٔلُونَ
[Anbiya 21:23] He is not questioned about what He does, but they will be questioned. – Saheeh
http://quranunlocked.com/21/23
Humility increases spirituality
Essence of Iman
Dua is worship:
Bring about best of in people character
Opportunity for others to help the afflicted
Appreciating the blessings of Afiyä and increase in gratefulness.
Blessings of Allah in the Hereafter for the patient.
A pin prick erases sins
Justice will be done
Other benefits
Reminder of death
Remember death often
Longing for the Day of Judgement

Metadata

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Source URL:: https://app.turath.io/book/9944?page=42444

لتحميل وقراءة الكتب الإسلامية

Updated on 2023/05/15 18:31:58~~ فَيَقُولُ: هَلْ تَعْرِفُونَ رَبَّكُمْ؟ فَيَقُولُونَ: سُبْحانَهُ، إذا تَعَرَّفَ لَنا عَرَفْناهُ، قالَ: فَعِنْدَ ذَلِكَ يُكْشَفُ عَنْ ساقٍ فَلا يَبْقى أحَدٌ إلّا خَرَّ لِلَّهِ ساجِدًا، ويَبْقى المُنافِقُونَ ظُهُورُهُمْ طَبَقٌ واحِدٌ؛ كَأنَّما فِيها السَّفافِيدُ، قالَ: فَيَقُولُونَ: قَدْ كُنْتُمْ تُدْعَوْنَ إلى السُّجُودِ وأنْتُمْ سالِمُونَ، ويَأْمُرُ اللَّهُ بِالصِّراطِ فَيُضْرَبُ عَلى جَهَنَّمَ

Source URL:: https://app.turath.io/book/23630?page=730

لتحميل وقراءة الكتب الإسلامية

Updated on 2023/05/15 18:27:09~~ «يَوْمَ يُكْشَفُ عَنْ ساقٍ» (٤٢) إذا اشتد الحرب والأمر

Source URL:: https://app.turath.io/book/21791?page=3267

Updated on 2023/05/15 18:28:04~~ عَنْ ساقِهِ، يَعْنِي ساقَهُ تَبارَكَ وتَعالى

Source URL:: https://app.turath.io/book/23622?page=137

لتحميل وقراءة الكتب الإسلامية

Updated on 2023/05/15 17:07:19~~ (١١٧) س وق [ساق]قال: يا ابن عباس: أخبرني عن قول الله ﷿: يَوْمَ يُكْشَفُ عَنْ ساقٍ «١».قال: عن شدة الآخرة.قال: وهل تعرف العرب ذلك؟قال: نعم، أما سمعت الشاعر وهو يقول:أسلم عصام أنّه شر باق … قبلك سر الناس ضرب الأعناق «٢»قد قامت الحرب بنا على ساق

Source URL:: https://app.turath.io/book/12810?page=1919

Updated on 2023/05/15 17:09:28~~ يَكْشِفُ رَبُّنا ﷿ عَنْ ساقِهِ،
Updated on 2023/05/15 17:09:28~~ «يَكْشِفُ رَبُّنا ﷿ عَنْ ساقِهِ

Source URL:: https://app.turath.io/book/23614?page=1825

Updated on 2023/05/15 17:12:31~~ قال مُقاتِلُ: قال ابن مسعود في قوله: «… يَوْمَ يُكْشَفُ عَنْ ساقٍ …»يعنى فيضيء نور ساقه الأرض، فذلك قوله «… وأشْرَقَتِ الأرْضُ بِنُورِ رَبِّها …»يعني نور ساقه اليمين هذا قول عبد الله بن مسعود- ﵁ «١».
Updated on 2023/05/15 17:12:31~~ قال مُقاتِلُ وقال ابن عباس- ﵁- فى قوله: «… يَوْمَ يُكْشَفُ عَنْ ساقٍ …» يعنى عن شدة الآخرة، كقوله: قامت الحرب على ساق، قال يكشف عن غطاء الآخرة وأهوالها «٢» قوله: فَذَرْنِي هذا تهديد
Updated on 2023/05/15 17:12:31~~ والله منزه عن مشابهة الحوادث، أما النصوص التي يوهم ظاهرها مشابهته- سبحانه- للحوادث ففيها رأى السلف

Source URL:: https://islamqa.info/ar/answers/263369/%D8%AA%D9%81%D8%B3%D9%8A%D8%B1-%D9%85%D9%82%D8%A7%D8%AA%D9%84-%D8%A8%D9%86-%D8%B3%D9%84%D9%8A%D9%85%D8%A7%D9%86

Updated on 2023/05/15 17:21:44~~ فإن روايته في الحديث لا تقبل، إذ أجمعوا على تركه

Source URL:: https://app.turath.io/book/13028?page=2074

Updated on 2023/05/15 18:23:35~~ يَوْمُ كَرَبٍ وشِدَّةٍ
Updated on 2023/05/15 18:23:35~~ أنا ابْنُ جُرَيْجٍ، عَنْ مُجاهِدٍ قالَ: «شِدَّةُ الأمْرِ وجَدُّهُ»، قالَ مُجاهِدٌ، وقالَ ابْنُ عَبّاسٍ: «هِيَ أشَدُّ ساعَةٍ فِي يَوْمِ القِيامَةِ»

Introduction

Adnan Mukhtar — Wed, 29 Jan 2025 13:16:34 GMT

This briefing document analyzes various perspectives on the Islamic concepts of Tawassul (seeking a means or intermediary) and Istighatha (seeking help or aid). These practices, often related to supplication and seeking divine favor, have generated significant debate among Muslim scholars. This document reviews key arguments for and against these practices, drawing from diverse sources including video transcripts, PDF documents, and online articles.

Generally understood as appealing to Allah through a means, often by mentioning a prophet or righteous person in a supplication. It is considered a fiqh (jurisprudence) issue, not an aqeedah (creed) issue, by many.

Hamzah Bakri defines Tawassul as asking Allah by the “hurma” (sanctity/honor) of someone or something.
Shadee Elmasry notes the inclusion of "belief in the prophet" as part of the means of the dua.

The act of directly calling on a wali (saint) or righteous individual for aid, with phrases such as "O my master, so-and-so, cure me." Often distinguished from Tawassul, due to the direct appeal to a created being.

Hamzah Bakri emphasizes that the key distinction is whether the person believes the intermediary has power independent of God.

Direct vs. Indirect Requests:A central debate revolves around the permissibility of directly addressing someone other than Allah for needs.
Some argue that if someone does not believe that the individual has independent power, then it is permissible to invoke their name as a means to an appeal to Allah. This is often linked to the concept of isnad al-majazi (metaphorical attribution), where the action is attributed to a cause or a means as opposed to God, the true actor.
Shaykh Hamzah Bakri: "when I call upon so-and-so, it is as if I am saying 'O God I ask of you by the means of so-and-so’."
Potential for Shirk (Associating Partners with God):The primary concern among those who forbid istighatha is that it can lead to shirk if the supplicant believes that the requested entity has power or efficacy apart from Allah.
Hamzah Bakri: "If he believes that this saint benefits and harms without Allah, and that he owns the effect in the world, then this is kufr (disbelief)."
Some argue the language of Istighatha can easily be misconstrued as implying a right upon Allah that the person has to fulfill.
Shadee Elmasry: "...if you contextually explain it and theologically and linguistically explain it, but it can appear to others that you are saying that Allah owes any of the creation anything."
Linguistic Justifications and Concerns:Those who allow istighatha often use the concept of isnad al-majazi to explain it.
Hamzah Bakri gives the example of saying "the rain produced the plant." While this might be said in regular conversation, the true actor is Allah.
Those against the practice argue that even if linguistically permissible, it creates a misconstrued meaning for the majority of people.
Some scholars such as Abu Hanifa have forbidden language of "right" to refer to creation's right over Allah.
Hamzah Bakri: "because the word "right" implies that the servant has a right, that it is as if Allah is obligated to provide."
Evidence from Quran and Hadith:The Quranic Verse on "Seeking a Means"
Quran 5:35 is frequently cited by those who permit tawassul as justification, with interpretations that the “means” refers to righteous people as well as good deeds.
Opposing scholars say the verse refers only to good deeds and avoiding sin.
The Hadith of the Blind Man:
This hadith is often cited as evidence for Tawassul, where the Prophet teaches a blind man to ask Allah through the Prophet himself.
It is seen as authentic and “airtight evidence” by some such as Shadee Elmasry.
However, some who forbid Tawassul consider it evidence for prayer from the Prophet, not for seeking aid directly from or using his name after he is deceased.
The Hadith on Calling on "God's servants":
A hadith where a lost traveler is told to call on "God's Servants for aid" is cited in support of seeking help from the righteous and unseen beings, such as angels. Some consider this a reference to a specific group of angels in the earth and therefore cannot be applied to seeking help from dead or absent individuals.
Historical and Scholarly Consensus:
Those who permit tawassul often point to the historical prevalence of this practice in Islamic history, with the four schools of jurisprudence allowing some form of it.
Hamzah Bakri states that it has been a common practice at the Prophet's grave in Medina.
The source "Tawassul.pdf" claims that there has been a consensus on the issue until recent times.
Those who forbid the practice consider the current widespread acceptance a misunderstanding from many. They claim to adhere to the historical practices of the Salaf, including the generation of the Prophet.
Shadee Elmasry: "you don't see the Salaf doing that so that we can say here's Madhik doing it."

Dr. Shadee Elmasry:
Prefers the opinion that istighatha should be forbidden due to potential confusion and misunderstanding. He believes the practice is not clearly supported by the Quran or Sunnah and that the Hadith of the blind man should be the limit. He also claims Istighatha is not done by the Salaf.
Shaykh Hamzah Bakri:
Distinguishes between tawassul (which he generally permits) and istighatha. He considers istighatha permissible with the caveat that the person does not believe the intermediary has independent power. He notes that there is a difference of opinion between scholars. He personally inclines towards forbidding the practice due to its potential for misunderstanding.
He stresses that the intent of the supplicant is what determines whether the act is valid, with it being kufr (disbelief) if it's believed that they have power separate from Allah.
"الأصل في التوسل التوقف حتى يرد الدليل" (The Basis of Tawassul is Abstinence Until Evidence Arrives):
This source argues that tawassul is a form of worship and therefore requires explicit textual proof, which it claims is lacking in the arguments made by those who allow it. It argues that the verse asking for means is a reference to good deeds only.
This position sees Tawassul as a gateway for Shirk and refers to it as a bid’ah (innovation), claiming that it leads to the practice of istighatha.
"الاستدلال على جواز الاستغاثة بحديث : " إذا أصاب أحدكم عرجة بأرض فلاة فليناد أعينوا عباد الله "": (Evidence for the permissibility of seeking aid from the hadith "If one of you is struck by difficulty in a barren land, then call out 'help me, O servants of Allah’"):
This position utilizes a hadith as evidence that it is permissible to call on unseen entities such as angels for aid, as long as they are “haya,” or alive and capable. They distinguish between asking for things that are only possible by Allah (such as guidance), and those within the capacity of the creation.
Dr. Yusri Rushdi Jabr:
Takes the position that tawassul is generally permissible as it is seeking Allah through a means. He argues that the whole of existence is based on “means”.
He states that those who forbid tawassul misunderstand the nature of asbab (means) in the Quran, which are to be utilized. He states that Allah makes a distinction between the believer and the disbeliever in this regard.
He considers those who forbid tawassul to be “ignorant,” saying they have a "misguided belief." He draws connections between the belief in the rejection of means to that of rejecting the Prophet and even the angel Gabriel. He states that those who have this belief do not understand Allah and the Prophet.
He argues that even the Prophet is a means of divine guidance and a means for supplication for forgiveness.

Allah as the Ultimate Power: All sources agree that Allah is the sole ultimate source of power, creation, and effect in the universe.
Avoiding Shirk: All sources agree on the necessity to avoid shirk, but disagree on whether tawassul and istighatha inherently lead to it.

Permissibility of Addressing the Created: The primary point of contention is whether it is acceptable to directly address beings other than Allah in supplications and prayers.
Interpretation of Texts: Differing interpretations of Quranic verses and Hadith are used to support opposing views.
Impact of Language: Some scholars see language used in these supplications as problematic in the understanding of regular people.
Practical Implementation: How these concepts should be applied in daily life is also highly contested.

The debate surrounding tawassul and istighatha is complex and rooted in differing interpretations of Islamic texts and theological principles. While all sources agree that Allah is the ultimate power and that shirk must be avoided, they diverge on how to best express this belief, and the permissibility of including intermediaries in supplication and prayer. This briefing document provides an overview of the main themes, arguments, and positions to encourage further study and understanding of these important Islamic concepts.
This detailed briefing should provide a comprehensive overview of the various perspectives and arguments related to tawassul and istighatha found within the given source material. Let me know if you need anything clarified.

Names of Day of Judgement

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

al-akhirah
yawm al-akhir
yawm al-din
yawm al-azifah
yawm al-taghabun
yawm al-baath
yawm al-tanad
yawm al-talaq
yawm al-jam
yawm al-khuruj
yawm al-hisab
yawm al-faz al-akbar
yawm al-malum
al-haqqah
yawm al-hasrsah
yawm al-khulud
yawm al-qiyamah (most common)
yawm al-fasl: separate or to clarify
yawm al-saah
yawm al-mawud
yawm al-waid
al-waqiah
al-sakhkhah
al-taamah al-kubra
al-ghashiah
al-qariah
yawm asir
yawm al-mashhud
yawm abus qamtarir
al-muntaha
yawm al-batshat al-kubra
yawm azim
yawm malum

trumpet
bath
nushur
hashr
al-qiyam

al-ard
al-hisab
al-mizan
qantarah

Evidence of influence

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Hasad has an effect and prevention is sought by Allah

سُورَةُ الفَلَق 113:5 : وَمِنْ شَرِّ حَاسِدٍ إِذَا حَسَدَ۝
سُورَةُ القَلَم 68:51 : وَإِنْ يَكَادُ الَّذِينَ كَفَرُوا لَيُزْلِقُونَكَ بِأَبْصَارِهِمْ لَمَّا سَمِعُوا الذِّكْرَ وَيَقُولُونَ إِنَّهُ لَمَجْنُونٌ۝

Hasan al-Basri was asked: "Does the believer carry envy?"
He replied, "Have you forgotten the story of Yusuf and his brothers?"
سُورَةُ يُوسُف 12:67 : وَقَالَ يَا بَنِيَّ لَا تَدْخُلُوا مِنْ بَابٍ وَاحِدٍ وَادْخُلُوا مِنْ أَبْوَابٍ مُتَفَرِّقَةٍ ۖ
وَمَا أُغْنِي عَنْكُمْ مِنَ اللَّهِ مِنْ شَيْءٍ ۖ
إِنِ الْحُكْمُ إِلَّا لِلَّهِ ۖ عَلَيْهِ تَوَكَّلْتُ ۖ وَعَلَيْهِ فَلْيَتَوَكَّلِ الْمُتَوَكِّلُونَ۝

مسلم 2188 - عَنِ ابْنِ عَبَّاسٍ
عَنِ النَّبِيِّ ﷺ قَالَ الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَىْءٌ سَابَقَ الْقَدَرَ سَبَقَتْهُ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا

Ayn al-Hasad, Buri Nazar
Definition: A vindictive look which is believed to be able to cause harm upon another person
Ibn Taymiyyah: “It is a desire to have the blessings removed from the one who is envied even if the one who is jealous does not attain the likes of these blessings.”

rachor, hatred, resentment
سُورَةُ الحِجْر 15:47 : وَنَزَعْنَا مَا فِي صُدُورِهِمْ مِنْ غِلٍّ إِخْوَانًا عَلَىٰ سُرُرٍ مُتَقَابِلِينَ۝
سُورَةُ الحَشْر 59:10 : رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ
وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ۝

Severe form of ghill
من مختلف lalakai-772 - عَنْ مَكْحُولٍ، قالَ
«يَطْلُعُ اللَّهُ تَبارَكَ وتَعالى عَلى خَلْقِهِ لَيْلَةَ النِّصْفِ مِن شَعْبانَ
فَيَغْفِرُ لِلْمُسْتَغْفِرِينَ ويَتُوبُ عَلى التّائِبِينَ ويَدَعُ أهْلَ الحِقْدِ بِحِقْدِهِمْ، فَيَغْفِرُ إلّا لِمُشْرِكٍ أوْ مُشاحِنٍ۔»

happiness, pride for someone, wanting to be like someone and feeling happy for them

البخاري 73 - سَمِعْتُ عَبْدَ اللَّهِ بْنَ مَسْعُودٍ قَالَ
قَالَ النَّبِيُّ ﷺ لاَ حَسَدَ إِلاَّ فِي اثْنَتَيْنِ
رَجُلٌ آتَاهُ اللَّهُ مَالاً فَسُلِّطَ عَلَى هَلَكَتِهِ فِي الْحَقِّ
وَرَجُلٌ آتَاهُ اللَّهُ الْحِكْمَةَ فَهْوَ يَقْضِي بِهَا وَيُعَلِّمُهَا

Such hiqd that one desires harm and removal of blessings from the other
Ghazali:

Be aware that envy is one of the most dangerous diseases of the heart.
The fact is envy is dangerous for your din because with envy,
you hated Allah's predestination
hated his blessings that He divided among his servants
you hated His justice that He established in His world for a wisdom,
you contested that and objected it, and
this is against the true oneness and belief
And the fact that envy is dangerous upon your worldly life is because
you suffer from your envy in this life and you are tortured by it,
you will always be in sorrows every time you see the blessing of Allah on the envied person.

Ayn - envious eye from human
Nazrah - envious eye from jinn
Hasad - envy from human/jinn
Nafs - ego, self-admiration

سُورَةُ الزُّخْرُف 43:32 : أَهُمْ يَقْسِمُونَ رَحْمَتَ رَبِّكَ؟ ۚ
نَحْنُ قَسَمْنَا بَيْنَهُمْ مَعِيشَتَهُمْ فِي الْحَيَاةِ الدُّنْيَا ۚ وَرَفَعْنَا بَعْضَهُمْ فَوْقَ بَعْضٍ دَرَجَاتٍ
لِيَتَّخِذَ بَعْضُهُمْ بَعْضًا سُخْرِيًّا ۗ
وَرَحْمَتُ رَبِّكَ خَيْرٌ مِمَّا يَجْمَعُونَ۝

Diseases of the heart
Ingratitude
Lack of contentment with Decree of Allah
Complaint
Hatred and resentment
Wanting harm for someone
Mental illness
Ibn Uthaymin:
Always trying to conceal the virtues and goodness of others.
Not liking when others talk about the good that a person has done.
Remaining silent and pretends like he does not know of the good that the other one has done.

أبو داود 4903 - عَنْ أَبِي هُرَيْرَةَ
أَنَّ النَّبِيَّ ﷺ قَالَ إِيَّاكُمْ وَالْحَسَدَ فَإِنَّ الْحَسَدَ يَأْكُلُ الْحَسَنَاتِ
كَمَا تَأْكُلُ النَّارُ الْحَطَبَ أَوْ قَالَ الْعُشْبَ

النسائي 3109 - عَنْ أَبِي هُرَيْرَةَ
أَنَّ رَسُولَ اللَّهِ ﷺ ... وَلاَ يَجْتَمِعَانِ فِي قَلْبِ عَبْدٍ الإِيمَانُ وَالْحَسَدُ

الترمذي 2510 - أَنَّ الزُّبَيْرَ بْنَ الْعَوَّامِ حَدَّثَهُ
أَنَّ النَّبِيَّ ﷺ قَالَ: «دَبَّ إِلَيْكُمْ دَاءُ الأُمَمِ قَبْلَكُمُ: الْحَسَدُ وَالْبَغْضَاءُ، هِيَ الْحَالِقَةُ! لاَ أَقُولُ تَحْلِقُ الشَّعْرَ، وَلَكِنْ تَحْلِقُ الدِّينَ۔»
«وَالَّذِي نَفْسِي بِيَدِهِ لاَ تَدْخُلُوا الْجَنَّةَ حَتَّى تُؤْمِنُوا، وَلاَ تُؤْمِنُوا حَتَّى تَحَابُّوا۔ أَفَلاَ أُنَبِّئُكُمْ بِمَا يُثَبِّتُ ذَاكُمْ لَكُمْ؟ أَفْشُوا السَّلاَمَ بَيْنَكُمْ۔»

مسلم 2188 - عَنِ ابْنِ عَبَّاسٍ
عَنِ النَّبِيِّ ﷺ قَالَ الْعَيْنُ حَقٌّ وَلَوْ كَانَ شَىْءٌ سَابَقَ الْقَدَرَ سَبَقَتْهُ الْعَيْنُ وَإِذَا اسْتُغْسِلْتُمْ فَاغْسِلُوا

Ask the perpetrator to do wudu
Wash yourself with the used water of his wudu

النسائي 5494 - عَنْ أَبِي سَعِيدٍ قَالَ
كَانَ رَسُولُ اللَّهِ ﷺ يَتَعَوَّذُ مِنْ عَيْنِ الْجَانِّ وَعَيْنِ الإِنْسِ
فَلَمَّا نَزَلَتِ الْمُعَوِّذَتَانِ أَخَذَ بِهِمَا وَتَرَكَ مَا سِوَى ذَلِكَ
مسلم 2186 - عَنْ أَبِي سَعِيدٍ
أَنَّ جِبْرِيلَ أَتَى النَّبِيَّ ﷺ فَقَالَ يَا مُحَمَّدُ اشْتَكَيْتَ فَقَالَ نَعَمْ قَالَ
بِاسْمِ اللَّهِ أَرْقِيكَ مِنْ كُلِّ شَىْءٍ يُؤْذِيكَ مِنْ شَرِّ كُلِّ نَفْسٍ أَوْ عَيْنِ حَاسِدٍ اللَّهُ يَشْفِيكَ بِاسْمِ اللَّهِ أَرْقِيكَ
البخاري 3371 - عَنِ ابْنِ عَبَّاسٍ ؓ قَالَ
كَانَ النَّبِيُّ ﷺ يُعَوِّذُ الْحَسَنَ وَالْحُسَيْنَ وَيَقُولُ إِنَّ أَبَاكُمَا كَانَ يُعَوِّذُ بِهَا إِسْمَاعِيلَ وَإِسْحَاقَ
أَعُوذُ بِكَلِمَاتِ اللَّهِ التَّامَّةِ مِنْ كُلِّ شَيْطَانٍ وَهَامَّةٍ وَمِنْ كُلِّ عَيْنٍ لاَمَّةٍ

ابن ماجة 4216 - عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو
قَالَ: قِيلَ لِرَسُولِ اللَّهِ ﷺ أَىُّ النَّاسِ أَفْضَلُ؟ قَالَ:
«كُلُّ مَخْمُومِ الْقَلْبِ صَدُوقِ اللِّسَانِ۔»
قَالُوا: صَدُوقُ اللِّسَانِ نَعْرِفُهُ فَمَا مَخْمُومُ الْقَلْبِ؟ قَالَ:
«هُوَ التَّقِيُّ النَّقِيُّ: لاَ إِثْمَ فِيهِ وَلاَ بَغْىَ وَلاَ غِلَّ وَلاَ حَسَدَ۔»

Creation with Purpose

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

سُورَةُ الدُّخان - وَمَا خَلَقْنَا السَّمَاوَاتِ وَالْأَرْضَ وَمَا بَيْنَهُمَا لَاعِبِينَ
سُورَةُ المُؤمنون - أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ
سُورَةُ ص - وَمَا خَلَقْنَا السَّمَاءَ وَالْأَرْضَ وَمَا بَيْنَهُمَا بَاطِلًا ۚ ذَٰلِكَ ظَنُّ الَّذِينَ كَفَرُوا ۚ فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنَ النَّارِ

سُورَةُ الرُّوم - اللَّهُ الَّذِي خَلَقَكُمْ مِنْ ضَعْفٍ ثُمَّ جَعَلَ مِنْ بَعْدِ ضَعْفٍ قُوَّةً ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً ۚ يَخْلُقُ مَا يَشَاءُ ۖ وَهُوَ الْعَلِيمُ الْقَدِيرُ
سُورَةُ النِّسَاء - يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ ۚ وَخُلِقَ الْإِنْسَانُ ضَعِيفًا

عن علي -
مسكين ابن آدم! ۔۔
- مكتوم الأجل، مكنون العلل، محفوظ العمل.
- تؤلمه البقة، تقتله الشرقة، وتنتنه العرقة ۔
ما لابن آدم والفخر! ۔۔
- أوله نطفة، وآخره جيفة.
- لا يرزق نفسه، ولا يدفع حتفه -
Ali allegedly said -
Son of Adam is miskin:

He doesn't know his end; His defects are hidden; His deeds are recorded;
A mosquito gives him pain; He dies of accidental choking on water; and Little sweat makes him stink;
How can the Son of Adam boast?
His beginning was a drop of sperm; In the end, he is a corpse;
He cannot provide for himself; Nor can he prevent his own death.

أن الصفات المذمومة للإنسان الواردة في القرآن الکريم هي : (الضعف ،اليأس والقنوط ،الجحود لنعم الله ،کثرة الظلم للنفس ،الجدل والخصومة ،العجلة ،البخل ،الجهل ،الهلع والجزع ،الطغيان)
سُورَةُ سَبَأ - يَعْمَلُونَ لَهُ مَا يَشَاءُ مِنْ مَحَارِيبَ وَتَمَاثِيلَ وَجِفَانٍ كَالْجَوَابِ وَقُدُورٍ رَاسِيَاتٍ ۚ اعْمَلُوا آلَ دَاوُودَ شُكْرًا ۚ وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ
سُورَةُ القَصَص - فَلَمَّا قَضَىٰ مُوسَى الْأَجَلَ وَسَارَ بِأَهْلِهِ آنَسَ مِنْ جَانِبِ الطُّورِ نَارًا قَالَ لِأَهْلِهِ امْكُثُوا إِنِّي آنَسْتُ نَارًا لَعَلِّي آتِيكُمْ مِنْهَا بِخَبَرٍ أَوْ جَذْوَةٍ مِنَ النَّارِ لَعَلَّكُمْ تَصْطَلُونَ
سُورَةُ النِّسَاء - وَإِنِ امْرَأَةٌ خَافَتْ مِنْ بَعْلِهَا نُشُوزًا أَوْ إِعْرَاضًا فَلَا جُنَاحَ عَلَيْهِمَا أَنْ يُصْلِحَا بَيْنَهُمَا صُلْحًا ۚ وَالصُّلْحُ خَيْرٌ ۗ وَأُحْضِرَتِ الْأَنْفُسُ الشُّحَّ ۚ وَإِنْ تُحْسِنُوا وَتَتَّقُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا
سُورَةُ آل عِمرَان - وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ ۖ بَلْ هُوَ شَرٌّ لَهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
سُورَةُ المَعارِج - إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا۝ إِذَا مَسَّهُ الشَّرُّ جَزُوعًا۝ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا۝ إِلَّا الْمُصَلِّينَ۝
سُورَةُ الزُّمَر - وَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيبًا إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِنْهُ نَسِيَ مَا كَانَ يَدْعُو إِلَيْهِ مِنْ قَبْلُ وَجَعَلَ لِلَّهِ أَنْدَادًا لِيُضِلَّ عَنْ سَبِيلِهِ ۚ قُلْ تَمَتَّعْ بِكُفْرِكَ قَلِيلًا ۖ إِنَّكَ مِنْ أَصْحَابِ النَّارِ
سُورَةُ الزُّمَر - فَإِذَا مَسَّ الْإِنْسَانَ ضُرٌّ دَعَانَا ثُمَّ إِذَا خَوَّلْنَاهُ نِعْمَةً مِنَّا قَالَ إِنَّمَا أُوتِيتُهُ عَلَىٰ عِلْمٍ ۚ بَلْ هِيَ فِتْنَةٌ وَلَٰكِنَّ أَكْثَرَهُمْ لَا يَعْلَمُونَ
سُورَةُ الفَجْر - فَأَمَّا الْإِنْسَانُ إِذَا مَا ابْتَلَاهُ رَبُّهُ فَأَكْرَمَهُ وَنَعَّمَهُ فَيَقُولُ رَبِّي أَكْرَمَنِ۝ وَأَمَّا إِذَا مَا ابْتَلَاهُ فَقَدَرَ عَلَيْهِ رِزْقَهُ فَيَقُولُ رَبِّي أَهَانَنِ۝ كَلَّا ۖ بَلْ لَا تُكْرِمُونَ الْيَتِيمَ۝ وَلَا تَحَاضُّونَ عَلَىٰ طَعَامِ الْمِسْكِينِ۝ وَتَأْكُلُونَ التُّرَاثَ أَكْلًا لَمًّا۝ وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا۝
سُورَةُ الإسْرَاء - وَيَدْعُ الْإِنْسَانُ بِالشَّرِّ دُعَاءَهُ بِالْخَيْرِ ۖ وَكَانَ الْإِنْسَانُ عَجُولًا
سُورَةُ الرَّحمن - خَلَقَ الْإِنْسَانَ۝ عَلَّمَهُ الْبَيَانَ۝
سُورَةُ العَلـَق - كَلَّا إِنَّ الْإِنْسَانَ لَيَطْغَىٰ۝ أَنْ رَآهُ اسْتَغْنَىٰ۝
سُورَةُ العَصْر - إِنَّ الْإِنْسَانَ لَفِي خُسْرٍ
سُورَةُ عَبَس - قُتِلَ الْإِنْسَانُ مَا أَكْفَرَهُ
سُورَةُ القِيامَة - بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ
سُورَةُ القِيامَة - بَلِ الْإِنْسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ
سُورَةُ البَـلـَد - لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي كَبَدٍ
سُورَةُ التـِّين - لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ
سُورَةُ الشُّورَى - فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا ۖ إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ ۗ وَإِنَّا إِذَا أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنْسَانَ كَفُورٌ
سُورَةُ النَّحْل - خَلَقَ الْإِنْسَانَ مِنْ نُطْفَةٍ فَإِذَا هُوَ خَصِيمٌ مُبِينٌ
سُورَةُ الأنبيَاء - خُلِقَ الْإِنْسَانُ مِنْ عَجَلٍ ۚ سَأُرِيكُمْ آيَاتِي فَلَا تَسْتَعْجِلُونِ
سُورَةُ الزُّخْرُف - وَجَعَلُوا لَهُ مِنْ عِبَادِهِ جُزْءًا ۚ إِنَّ الْإِنْسَانَ لَكَفُورٌ مُبِينٌ
سُورَةُ الحَج - وَهُوَ الَّذِي أَحْيَاكُمْ ثُمَّ يُمِيتُكُمْ ثُمَّ يُحْيِيكُمْ ۗ إِنَّ الْإِنْسَانَ لَكَفُورٌ
سُورَةُ هُود - وَلَئِنْ أَذَقْنَا الْإِنْسَانَ مِنَّا رَحْمَةً ثُمَّ نَزَعْنَاهَا مِنْهُ إِنَّهُ لَيَئُوسٌ كَفُورٌ
سُورَةُ فُصِّلَتْ - لَا يَسْأَمُ الْإِنْسَانُ مِنْ دُعَاءِ الْخَيْرِ وَإِنْ مَسَّهُ الشَّرُّ فَيَئُوسٌ قَنُوطٌ
سُورَةُ العَادِيات - إِنَّ الْإِنْسَانَ لِرَبِّهِ لَكَنُودٌ۝ وَإِنَّهُ عَلَىٰ ذَٰلِكَ لَشَهِيدٌ۝ وَإِنَّهُ لِحُبِّ الْخَيْرِ لَشَدِيدٌ۝
سُورَةُ ق - وَلَقَدْ خَلَقْنَا الْإِنْسَانَ وَنَعْلَمُ مَا تُوَسْوِسُ بِهِ نَفْسُهُ ۖ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ
سُورَةُ آل عِمرَان - زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
سُورَةُ النـّازِعات - وَآثَرَ الْحَيَاةَ الدُّنْيَا
سُورَةُ آل عِمرَان - كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

سُورَةُ يُوسُف - وَمَا أُبَرِّئُ نَفْسِي ۚ إِنَّ النَّفْسَ لَأَمَّارَةٌ بِالسُّوءِ إِلَّا مَا رَحِمَ رَبِّي ۚ إِنَّ رَبِّي غَفُورٌ رَحِيمٌ
سُورَةُ القِيامَة - وَلَا أُقْسِمُ بِالنَّفْسِ اللَّوَّامَةِ
سُورَةُ الفَجْر - يَا أَيَّتُهَا النَّفْسُ الْمُطْمَئِنَّةُ۝ ارْجِعِي إِلَىٰ رَبِّكِ رَاضِيَةً مَرْضِيَّةً۝
سُورَةُ القِيامَة - كَلَّا بَلْ تُحِبُّونَ الْعَاجِلَةَ۝ وَتَذَرُونَ الْآخِرَةَ۝
سُورَةُ النُّور - وَلَا يَأْتَلِ أُولُو الْفَضْلِ مِنْكُمْ وَالسَّعَةِ أَنْ يُؤْتُوا أُولِي الْقُرْبَىٰ وَالْمَسَاكِينَ وَالْمُهَاجِرِينَ فِي سَبِيلِ اللَّهِ ۖ وَلْيَعْفُوا وَلْيَصْفَحُوا ۗ أَلَا تُحِبُّونَ أَنْ يَغْفِرَ اللَّهُ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ
سُورَةُ الأعرَاف - فَتَوَلَّىٰ عَنْهُمْ وَقَالَ يَا قَوْمِ لَقَدْ أَبْلَغْتُكُمْ رِسَالَةَ رَبِّي وَنَصَحْتُ لَكُمْ وَلَٰكِنْ لَا تُحِبُّونَ النَّاصِحِينَ
سُورَةُ يس - قَالُوا طَائِرُكُمْ مَعَكُمْ ۚ أَئِنْ ذُكِّرْتُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ
سُورَةُ الأعرَاف - إِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ مُسْرِفُونَ
سُورَةُ النَّمْل - أَئِنَّكُمْ لَتَأْتُونَ الرِّجَالَ شَهْوَةً مِنْ دُونِ النِّسَاءِ ۚ بَلْ أَنْتُمْ قَوْمٌ تَجْهَلُونَ
سُورَةُ الشُّعَرَاء - وَتَذَرُونَ مَا خَلَقَ لَكُمْ رَبُّكُمْ مِنْ أَزْوَاجِكُمْ ۚ بَلْ أَنْتُمْ قَوْمٌ عَادُونَ
سُورَةُ النَّمْل - قَالُوا اطَّيَّرْنَا بِكَ وَبِمَنْ مَعَكَ ۚ قَالَ طَائِرُكُمْ عِنْدَ اللَّهِ ۖ بَلْ أَنْتُمْ قَوْمٌ تُفْتَنُونَ
سُورَةُ النَّجْم - وَأَنْتُمْ سَامِدُونَ
سُورَةُ ص - أَنْتُمْ عَنْهُ مُعْرِضُونَ
سُورَةُ الإنسان - إِنَّ هَٰؤُلَاءِ يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءَهُمْ يَوْمًا ثَقِيلًا
سُورَةُ الإسْرَاء - مَنْ كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاءُ لِمَنْ نُرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلَاهَا مَذْمُومًا مَدْحُورًا

سُورَةُ ص - فَقَالَ إِنِّي أَحْبَبْتُ حُبَّ الْخَيْرِ عَنْ ذِكْرِ رَبِّي حَتَّىٰ تَوَارَتْ بِالْحِجَابِ

سُورَةُ الشــَّمْس - قَدْ أَفْلَحَ مَنْ زَكَّاهَا۝ وَقَدْ خَابَ مَنْ دَسَّاهَا۝

Iqtisas

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Each person will get their rights from other people that they unjustly took from them in the “court of Allah”
A special reckoning for the injustices between the creation: stealing, backbiting, cheating, murdering
“I am the King. None of the people of the Garden will enter the Garden while any of the people of the Fire are seeking him for some injustice he did to him” https://sunnah.com/adab:970
It doesn't matter if you're going to Jannah or Jahannam, injustice will have to be repaid.
Dishonor: by the tongue, by action
“Who is bankrupt?” https://sunnah.com/tirmidhi:2418
We emphasize the rituals so much but we forget the most important aspects of what we will face on the day of judgment.
When an elderly nun was pushed: https://sunnah.com/ibnmajah:4010
Retribution: https://quranunlocked.com/42/39
Man who sought retribution from his slaves for cheating and lying: https://dorar.net/h/b82efa9285e6f4b398cfac2b0042727f
“We place the scales of justice” https://quranunlocked.com/21/47
“Rights will certainly be given”, even the sheep https://sunnah.com/muslim:2582
Animals will turn to dust after justice: https://quranunlocked.com/en.saheeh/78/40
Animals have right even between themselves
Three types of sins:
Rights of Allah
Rights upon yourself
Rights of others
“Beware of oppression” https://sunnah.com/muslim:2578
“First matter to be judged… bloodshed”: https://sunnah.com/bukhari:6864
“Why did he kill me?” https://sunnah.com/nasai:4005
No hope for who helps kill: https://sunnah.com/ibnmajah:2620
“Why did you kill him?” https://sunnah.com/nasai:3997
What of those who help tyrants
“Whoever has wronged his brother” https://sunnah.com/bukhari:6534
Make sure to make the wrong right in this world. Resolve it now.
Apology, even generic, link it back to Allah
Repayment, payback, right the wrong
If you cannot, e.g. passed away, it's not possible,
Do good deeds in their name
Give charity in their name
If that's not possible, repent to Allah
“... and they do not repent” https://quranunlocked.com/85/10
Who killed 99 people: https://sunnah.com/riyadussalihin:20
“Allah laughs two people” https://sunnah.com/muslim:1890c
Where will this happen?
Qantara: bridge right before Jannah
Like a bridge over a mote
After the Sirat
“Believers after being saved from the Fire” https://sunnah.com/bukhari:6535
Are there two judgments?
Two matters to be judged: https://sunnah.com/nasai:3991
Ibn Hajar: Iqtasas determines the level of Jannah
Qurtubi: Seven Qantaras?
Destined to Jahannam: Their hisab and iqtasas will happen before the Sirat on the plain of Judgment
Reshuffling of the levels of Jannah
Allah justice will be manifested
If the creation does not forgive we will not be of those who are bankrupt. Err on the side of caution.

Why Janna

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

This world is made beautiful and seems to last forever: 2:212, 3:14, 15:39
Given to all: 17:18, 42:20
It's not everlasting: 16:96, 10:24, 28:60, 18:8
It's a test and a delusion: 89:15, 57:20, 2:155,
Delusion will end: 3:185, 35:5, 57:14
Muslim: Allah's Messenger (ﷺ) said: “By Allah, this world (is so insignificant in comparison) to the Hereafter that if one of you should dip his finger- (and wnile saying this Yahya pointed with his forefinger) -in the ocean and then he should see as to what has stuck to it.”

انّى ظننت أني ملاق حسابية 69:20
Who will get the last laugh 83:29

Janna has levels
Many verses and ahadith, درجات
Jahannam has دركات
Dajarat with their Lord; 8:4, 17:21, 20:75
Number of levels:
Bukhari: The Messenger of Allah (ﷺ) said, "In Jannah there are a hundred grades (مائة درجة) which Allah has prepared for those who fight in His Cause; and the distance between any two of those grades is like the distance between the heaven and the earth."
Tirmidhi: Messenger of Allah (ﷺ) said: "Whoever fasts Ramadan, performs the Salat, performs Hajj to the House" - I do not know whether he mentioned Zakat or not - "except that it is binding on Allah that He forgive him, whether he emigrated in the cause of Allah, or remained in his land in which he was born." Mu'adh said: "Should I not inform the people of this?" The Messenger of Allah (ﷺ) said, "Leave the people to do deeds, for verily in Paradise there are a hundred levels, what is between every two levels is like what is between the heavens and the earth. Al-Firdaus is the highest of Paradise and its most expansive, and above that is the Throne of ar-Rahman, and from it the rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaus."
100 levels? Or More?
Ahadith are misunderstood similar to 99 names of Allah
Tirmidhi: Prophet (ﷺ) said: "It shall be said - meaning to the one who memorized the Qur'an - 'Recite, and rise up, recite (melodiously) as you would recite in the world. For indeed your rank shall be at the last Ayah you recited.'"
Narrated that number of levels are the number of verses in the Quran.
Dwellers of the Ghuraf (VIP Chambers)
People in the highest VIP chambers: اهل الغُرَف
People of Jannah will see the people of the VIP chambers like a star that flickers in the sky
Not necessarily just the prophets. Right
Muttafaq: The Prophet (ﷺ) said, "The dwellers of Jannah will look at those in the upper abodes above them as you look at a shining star which remains in the eastern or western horizon; such will be the difference in superiority which some of them have over others." The Messenger of Allah (ﷺ) was asked: "Will those be the dwellings of the Prophets which no one else will be able to reach?" He (ﷺ) replied, "Yes, but by Him in Whose Hand my soul is! men who believed in Allah and acknowledged the truthfulness of the Messengers will reach them."
Prophets are even higher than that.
Lowest level of Janna
Get twice or ten times more than this world:
Bukhari: The Prophet (ﷺ) said, "I know the person who will be the last to come out of the (Hell) Fire, and the last to enter Paradise. He will be a man who will come out of the (Hell) Fire crawling, and Allah will say to him, 'Go and enter Paradise.' He will go to it, but he will imagine that it had been filled, and then he will return and say, 'O Lord, I have found it full.' Allah will say, 'Go and enter Paradise, and you will have what equals the world and ten times as much (or, you will have as much as ten times the like of the world).' On that, the man will say, 'Do you mock at me (or laugh at me) though You are the King?" I saw Allah's Messenger (ﷺ) (while saying that) smiling that his premolar teeth became visible. It is said that will be the lowest in degree amongst the people of Paradise.
Highest level
Paradise (Firdaws) is the highest level
Bukhari: Al-Firdaus is the highest of Paradise and its most expansive, and above that is the Throne of ar-Rahman, and from it the rivers of Paradise are made to flow forth. So when you ask Allah, ask Him for Al-Firdaus."
Firdaws also has levels.
Rasulullah ﷺ will be given the highest level in Firdaws al-Ala
Muslim: Allah's Messenger (ﷺ) as saying: “When you hear the Mu'adhdhin, repeat what he says, then invoke a blessing on me, for everyone who invokes a blessing on me will receive ten blessings from Allah; then beg from Allah al-Wasila for me, which is a rank in Paradise (الْوَسِيلَةَ فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ) fitting for only one of Allah's servants, and I hope that I may be that one. If anyone asks that I be given the Wasila, he will be assured of my intercession.”
Names of the levels
Each level of Janna may have a name
Its names and names of levels are two different things
Some names we know are:
Firdaws al-Ala 18:107
al-Ma'wa 53:15
Iliyyun 83:19 (seventh sky or above)
Two categories of levels of Janna
Sura Rahman
وَلِمَن خافَ مَقامَ رَبِّهِ جَنَّتانِ
وَمِن دونِهِما جَنَّتانِ
Sura Waqia: Three groups 56:7, Upper levels 56:10, Lower levels 56:27
Sura Rahman: Upper levels 55:46, Lower levels 55:62
Sura Mutaffifin: 83:18

Everlasting and abundant
Never to perish: 13:35
Plucking of grapes: Muslim: “Messenger of Allah, we saw you reach out to something, while you were standing here, then we saw you restrain yourself.” He said: “I saw Paradise and reached out to a bunch of its grapes; and had I taken it you would have eaten of it as long as the world endured.”
Utensils
Gold, silver, crystalline: 43:71
Fruits served and low hanging
Same words but different. Similar but all-perfect
Whatever they desire: 77:42, 37:40, 43:73
Low hanging: 69:23, 76:14
Drinks and cocktails
Birds you see made into
Food for pleasure, not survival
No excrement except burps that are fragrant
Muslim: I heard Allah's Apostle (ﷺ) as saying that the inmates of Paradise would eat and drink but would neither spit, nor pass water, nor void excrement, nor suffer catarrah. It was said: Then, what would happen with food? Thereupon he said: They would belch and sweat (and it would be over with their food), and their sweat would be that of musk and they would glorify and praise Allah as easily as you breathe.

Types of Rivers in Janna:
Water, Milk, Wine, & Honey 47:15

Jinn (Old)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Name

Jinn - hidden, obscured by sight
المفرد: جِنِّيّ، مؤنث: جنِّيَّة، الجمع: جِنّ/جِنّة/جِنّان/جانّ
Words of similar root: Janna (to get covered up), Jannah (hidden garden), Junun (madness), Majnun (crazy), Janin (fetus)
One of the three sentient beings:

Angels:
Do not eat, drink
Rational, however, cannot chose to disobey
Humans & Jinn:
Eat, drink
Rationality, choice between right and wrong
Mukallaf / accountable
Creation

Before humans. No authentic evidence for how long before
It is said: Satan worshipped Allah for a very long time. No authentic evidence for this but can be implied.
From fire
Hijr 15:27 وَٱلْجَآنَّ خَلَقْنَٰهُ مِن قَبْلُ مِن نَّارِ ٱلسَّمُومِ
samum: fire with scorching heat
several opinions, e.g. 1/70th of the hellfire
Rahman 55:15 وَخَلَقَ ٱلْجَآنَّ مِن مَّارِجٍ مِّن نَّارٍ
marij min nar: smokeless fire, Nawawi: blackness of the fire
Creation of the three beings
Muslim:2296 : خُلِقَتِ الْمَلَائِكَةُ مِنْ نُورٍ وَخُلِقَ الْجَانُّ مِنْ مَارِجٍ مِنْ نَارٍ وَخُلِقَ آدَمُ مِمَّا وُصِفَ لَكُمْ
Energy?
Belief in Jinn

Part of Iman
Counts in the Quran:
Jinn - 32 times
Shaytan - 88 times / Angel - 88 times
Iblis - 11 times
Mutawatir reports about existence
A well known phenomenon across the world, regardless of race, religion.
Fallen angels?
Iblis was from the Jinn:
Kahaf 18:50 إِلَّآ إِبْلِيسَ كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ
Jinn created from a different source
Angels cannot disobey Allah
Nahl 16:50 وَٱلْمَلَٰٓئِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ، يَخَافُونَ رَبَّهُم مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
Anbiya' 21:27 بَلْ عِبَادٌ مُّكْرَمُونَ، لَا يَسْبِقُونَهُۥ بِٱلْقَوْلِ وَهُم بِأَمْرِهِۦ يَعْمَلُونَ
Tahrim 66:6 لَّا يَعْصُونَ ٱللَّهَ مَآ أَمَرَهُمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ
Opinions:
Some salaf: A group from among the angels created from fire
Hasan al-Basri: “Iblis was not from the angels even for the blink of an eye” (ibn Kathir's al-Bidayah)
Ibn Taymiyyah: Iblis was the origin of all Jinn
Their World

Same world as us; unseen to humans:
Araf 7:27 إِنَّهُۥ يَرَىٰكُمْ هُوَ وَقَبِيلُهُۥ مِنْ حَيْثُ لَا تَرَوْنَهُمْ
Share the world with angels and humans
Saffat 37:10 مَنْ خَطِفَ ٱلْخَطْفَةَ
One of the two heavy weights
Rahman 55:31 سَنَفۡرُغُ لَكُمۡ أَیُّهَ ٱلثَّقَلَانِ
thaqal: prominent being, group, heavy with sin
similar to the last sermon: hadith thaqalayn
Names / Types of Jinn

Jinni - common name
Amar pl. Amar - living within households
Arwah - demonizing spirits
Shaytan pl. Shayatin - evil devils
Ifrit - extremely strong
Naml 27:39 قَالَ عِفْرِيتٌ مِّنَ ٱلْجِنِّ أَنَا۠ ءَاتِيكَ بِهِۦ قَبْلَ أَن تَقُومَ مِن مَّقَامِكَ ۖ وَإِنِّى عَلَيْهِ لَقَوِىٌّ أَمِينٌ
Bukhari:3423 إِنَّ عِفْرِيتًا مِنَ الْجِنِّ تَفَلَّتَ الْبَارِحَةَ لِيَقْطَعَ عَلَىَّ صَلاَتِ
Sight / Shape Form

Donkeys and dogs sense them?
Abu Dawood:5103 فَإِنَّهُنَّ يَرَيْنَ مَا لاَ تَرَوْنَ
Food & Drink

They do eat and drink
Consume bones & dung
Bukhari:3860 فَقُلْتُ مَا بَالُ الْعَظْمِ وَالرَّوْثَةِ؟ قَالَ: هُمَا مِنْ طَعَامِ الْجِنِّ
Laylat al-Jinn (remains of convoy of Jinn)
Muslim:450a انَ ابْنُ مَسْعُودٍ شَهِدَ مَعَ رَسُولِ اللَّهِ ﷺ لَيْلَةَ الْجِنِّ
Every bone upon which Allah's name has not been mentioned, that falls into your hands, and every dropping of dung is fodder for your beasts
Eat from what is not eaten in the name of Allah
Muslim:2017 إِنَّ الشَّيْطَانَ يَسْتَحِلُّ الطَّعَامَ أَنْ لاَ يُذْكَرَ اسْمُ اللَّهِ عَلَيْهِ
Eat the dropped morsels
Muslim:2033 فَإِذَا سَقَطَتْ مِنْ أَحَدِكُمُ اللُّقْمَةُ فَلْيُمِطْ مَا كَانَ بِهَا مِنْ أَذًى ثُمَّ لْيَأْكُلْهَا وَلاَ يَدَعْهَا لِلشَّيْطَانِ
Cannot eat or stay when name of Allah is invoked
Muslim:2018 قَالَ الشَّيْطَانُ لاَ مَبِيتَ لَكُمْ وَلاَ عَشَاءَ
Dua for entering the home:
Abu Dawud:43 اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَ الْمَوْلِجِ وَخَيْرَ الْمَخْرَجِ ~~بِسْمِ اللَّهِ وَلَجْنَا وَبِسْمِ اللَّهِ خَرَجْنَا وَعَلَى اللَّهِ رَبِّنَا تَوَكَّلْنَا
~~
Eat from the left hand
Muslim:2020 فَإِنَّ الشَّيْطَانَ يَأْكُلُ بِشِمَالِهِ وَيَشْرَبُ بِشِمَالِ
Cover food utensils
Muslim:2012 فَإِنَّ الشَّيْطَانَ لاَ يَحُلُّ سِقَاءً وَلاَ يَفْتَحُ بَابًا وَلاَ يَكْشِفُ إِنَاءً
Alcohol … are filth from the acts of the devil
Ma'idah 5:90 إِنَّمَا ٱلْخَمْرُ وَٱلْمَيْسِرُ وَٱلْأَنصَابُ وَٱلْأَزْلَٰمُ رِجْسٌ مِّنْ عَمَلِ ٱلشَّيْطَٰنِ
Power & Economics

What do Jinn need for safety and security?
Leads to black magin / sihr
Attributes

Origin
Created from smokeless fire 55:14-16, 15:26-27
Have free will
Male and female
Difference of opinion: procreate
Righteous and evil
Have tribes and speak in languages 7:27
Before Adam وَالجانَّ خَلَقناهُ مِن قَبلُ 15:27
Fast, travel through the universe
Used to be able to listen to the revelation
Now blocked beyond the first sky
Eat bone and dung
Able to move freely within human bodies
Can see and interact with humans
Types:
Iblis: leader
Ifrit: strong
Ghoul
Shaytan: devil
Deceiver: غرور
Qarin 43:36-38, 41:25
Evil ones enemies of humans
They tell lies and some truth
Makes you forget in Sala, steals from it
Bad dreams
Bukhari: “When night falls, then keep your children close to you, for the devils spread out then. An hour later you can let them free, and close the gates of your house (at night), and mention Allah's name thereupon. and cover your utensils, and mention Allah's name thereupon, (and if you do not have something to cover your utensils) you may put something across it.”
Bukhari: “Satan ties three knots at the back of the head of each of you, and he breathes the following words at each knot, 'The night is long, so keep on sleeping.' If that person wakes up and recites the praises of Allah, then one knot is undone, and when he performs ablution the second knot is undone, and when he prays, all the knots are undone, and he gets up in the morning lively and gay, otherwise, he gets up dull and gloomy.”
Listening to Commands and Protection of the Quran

Stars protect from the rebellious devils
وَلَقَدْ زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِمَصَٰبِيحَ (Mulk)
إِنَّا زَيَّنَّا ٱلسَّمَآءَ ٱلدُّنْيَا بِزِينَةٍ ٱلْكَوَاكِبِ، وَحِفْظًا مِّن كُلِّ شَيْطَٰنٍ مَّارِدٍ (Saffat)
إِنَّهُمْ عَنِ ٱلسَّمْعِ لَمَعْزُولُونَ (Shuara)
وَأَنَّا لَمَسْنَا ٱلسَّمَآءَ فَوَجَدْنَٰهَا مُلِئَتْ حَرَسًا شَدِيدًا وَشُهُبًا (Jinn)
Command of the Lord
حَتَّىٰٓ إِذَا فُزِّعَ عَن قُلُوبِهِمْ قَالُوا۟ مَاذَا قَالَ رَبُّكُمْ (Saba)
Passing down what was snatched:
https://sunnah.com/bukhari:4800
Satan and Ayat al-Kurs: B: أَمَا إِنَّهُ قَدْ صَدَقَكَ وَهُوَ كَذُوبٌ
Protection of revelation
عَٰلِمُ ٱلْغَيْبِ فَلَا يُظْهِرُ عَلَىٰ غَيْبِهِۦٓ أَحَدًا (Jinn)
Four angels along with JIbril protect the revelation (Muaqqibat)
إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَٰنُ (Hajj)
وَإِنَّهُۥ لَكِتَٰبٌ عَزِيزٌ، لَّا يَأْتِيهِ ٱلْبَٰطِلُ (Fussilat)
إِنَّا نَحْنُ نَزَّلْنَا ٱلذِّكْرَ وَإِنَّا لَهُۥ لَحَٰفِظُونَ (Hijr)
Shaytan

root: shatana - arrogantly rebellious, distanced from Mercy
General term for evil Jinn or evil People
Anam 6:112 وَكَذَٰلِكَ جَعَلْنَا لِكُلِّ نَبِىٍّ عَدُوًّا شَيَٰطِينَ ٱلْإِنسِ وَٱلْجِنِّ يُوحِى بَعْضُهُمْ إِلَىٰ بَعْضٍ زُخْرُفَ ٱلْقَوْلِ غُرُورًا
Baqarah 2:14 وَإِذَا خَلَوْا۟ إِلَىٰ شَيَٰطِينِهِمْ قَالُوٓا۟ إِنَّا مَعَكُمْ
Many adjectives in the Quran
Taghut (8 times) - Shaytan (collective plural fem. noun)
Baqarah 2:256 فَمَن يَكْفُرْ بِٱلطَّٰغُوتِ وَيُؤْمِنۢ بِٱللَّهِ فَقَدِ ٱسْتَمْسَكَ بِٱلْعُرْوَةِ ٱلْوُثْقَىٰ
طغى / يطغى, طغيان - transgressor
Difference in opinion:
idols, rebels, sorcerer, soothsayer
every rebel against Allah
Gharur (3 times) - The great deciever
Luqman 31:33 وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
Fatir 35:5 وَلَا يَغُرَّنَّكُم بِٱللَّهِ ٱلْغَرُورُ
Hadid 57:14 وَغَرَّكُم بِٱللَّهِ ٱلْغَرُورُ
Waswas - whisperer
Falaq - من شر الوسواس
Khannas - retreating / hiding /
Falaq - من شر الوسواس الخنّاس
Go back to their place with dhikr then
Come back with someone is heedless and whisper
Aduw [Mubin] - Clear enemy
Baqarah 2:168 وَلَا تَتَّبِعُوا۟ خُطُوَٰتِ ٱلشَّيْطَٰنِ ۚ إِنَّهُۥ لَكُمْ عَدُوٌّ مُّبِينٌ
Baqarah 35:6 إِنَّ ٱلشَّيْطَٰنَ لَكُمْ عَدُوٌّ فَٱتَّخِذُوهُ عَدُوًّا
Rajim - accursed, dejected, pelted
Hijr 14:34 قَالَ فَٱخْرُجْ مِنْهَا فَإِنَّكَ رَجِيمٌ
Rajm: pelting, stoning
Pelted with fire (Baghawi)
Pelted with stone
Qarin - Companion
Qaf 50:27 قَالَ قَرِينُهُۥ رَبَّنَا مَآ أَطْغَيْتُهُۥ وَلَٰكِن كَانَ فِى ضَلَٰلٍۭ بَعِيدٍ
Kubth/Kuhubuth
Bukhari:6322 اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبُثِ وَالْخَبَائِثِ
Khubth - filth
Nawawi: والخُبْثُ جَمْعُ خَبِيثٍ والخَبائِثُ جَمْعُ خبيثة يُرِيد ذكر أن الشَّياطِين واناثهم
There are several other non-Jinn meanings and opinions
Iblis
Iblis

Opinion: Iblis is an adjective from ablasa - devoid of goodness
Other names (unauthentic): Azazil, Harith
Was one of the Jinn
Minor opinion (He was The Jinn): Ibn Taymiyyah:
Father of all Jinn, just like Adam was the father of all humans
Kahaf 18:50 كَانَ مِنَ ٱلْجِنِّ فَفَسَقَ عَنْ أَمْرِ رَبِّهِۦٓ ۗ أَفَتَتَّخِذُونَهُۥ وَذُرِّيَّتَهُۥٓ أَوْلِيَآءَ مِن دُونِى وَهُمْ لَكُمْ عَدُوٌّۢ
Ibn Taymiyyah: “Shaytan was from the angels with respect to his appearance, but not with respect to his origin, and not with respect to him being of the same nature as them.”

Meaning

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Hiding, Covering, Concealment
Ungratefulness
-إِنَّا هَدَيْنَاهُ السَّبِيلَ إِمَّا شَاكِرًا وَإِمَّا كَفُورًا
-فَٱذْكُرُونِىٓ أَذْكُرْكُمْ وَٱشْكُرُوا۟ لِى وَلَا تَكْفُرُونِ
-قَالَ هَـٰذَا مِن فَضْلِ رَبِّى لِيَبْلُوَنِىٓ ءَأَشْكُرُ أَمْ أَكْفُرُ ۖ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِۦ ۖ وَمَن كَفَرَ فَإِنَّ رَبِّى غَنِىٌّۭ كَرِيمٌۭ
Sowing/farming
-أَعْجَبَ الْكُفَّارَ نَبَاتُهُ
Expiation/kaffarah
-ذَٰلِكَ كَفَّـٰرَةُ أَيْمَـٰنِكُمْ إِذَا حَلَفْتُمْ ۚ وَٱحْفَظُوٓا۟ أَيْمَـٰنَكُمْ

Denial in the heart
Ignorance
Not in speech or in action

[Ibn al-Qayyim] in [Madarij al-Salikin]

Minor
All sins: Belief in obligations but disobedience
Exceptions: e.g. Salah
Major
Takdhib (Denial of truth)
Refusal to believe: ~~فَكَذَّبْنَا وَقُلْنَا مَا نَزَّلَ اللَّهُ مِنْ شَيْءٍ 2. Istikbar/Iba (Arrogance, Refusal)
Belief that obligations are not obligations
Iblis:فَسَجَدُوٓا۟ إِلَّآ إِبْلِيسَ أَبَىٰ وَٱسْتَكْبَرَ وَكَانَ مِنَ ٱلْكَـٰفِرِينَ
Jews or Abu Talib:فَلَمَّا جَاءَهُمْ مَا عَرَفُوا كَفَرُوا بِهِ
Irad (Ignoring)
-وَكَأَيِّن مِّنْ ءَايَةٍۢ فِى ٱلسَّمَـٰوَٰتِ وَٱلْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ
Shakk (Doubt)
Nifaq (Hypocrisy)

Major & absolute kufr: Takes one out of Islam
Worst kind of kufr: Atheism
Best kind of kufr: Jews and Christians
Denying pillars of Iman, Islam
Temporary: Drinking, Adultery
Others: Not praying
Hiding favors of others

Scholarly debate: Iman and Kufr
Don't use in a derogatory manner

Qadar

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Principle/Pillar of Iman
Hadith Jibril: https://sunnah.com/muslim:8a
خيره وشره، وحلوه ومرّه - the good of it and the bad, the sweet of it and the bitter.
“Does he not know who created?” https://quranunlocked.com/67/14
Questions have been asked since the beginning.
Greek philosophers
Is everything predestined and determined?
Are we robots, fully controlled?
Is there a point of doing good?
Can we change our fate?
Many sects sprouted due to the differences of belief in Qadr
The topic of Qadr will never be fully understood
Beyond human comprehension
Deals with Allah's power and it cannot be comprehended
Deals with Allah's knowledge and how can we know it?
Tahawi: وأصل القدر سر الله تعالى في خلقه
Key Pillar
Quran is explicit
Ahadith are mutawatir
Would God be God if he didn't know?
Allah is alim, khabir, hakim, basir
Advice to Ibn Abbas: “The pens are lifted and the pages have dried” (رُفِعَتِ الأَقْلاَمُ وَجَفَّتِ الصُّحُفُ) https://sunnah.com/tirmidhi:2516
Is there a point to doing good?
https://sunnah.com/ahmad:621
No a philosophical answer but it's not possible to comprehend
“Tie your camel” (اعقلها وتوكل): https://sunnah.com/tirmidhi:2517
Something cannot be understood:
“Leave what is doubtful” (دَعْ مَا يَرِيبُكَ): https://sunnah.com/tirmidhi:2518
“I order you to not not debate about it” (عَلَيْكُمْ أَلاَّ تَتَنَازَعُوا فِيهِ): https://sunnah.com/tirmidhi/32
Difference between Qada (decree) and Qadar (apportioning)
Both terms are used in the Quran
امرا مقضيا https://quranunlocked.com/19/71
انا كل شيء خلقناه بقدر https://quranunlocked.com/54/49
إنا الله على كل شيء قدير
Qada: decision, will, decree, fulfillment of action https://corpus.quran.com/qurandictionary.jsp?q=qDy
Qadar: power, restraint, restrcition, apportioning https://corpus.quran.com/qurandictionary.jsp?q=qdr
Opinion 1: Synonyms
Opinion 2: Qada is the will, Qadar is the manifestation (Ibn Hajar)
All Qadar is totality of the Qada of Allah
Option 3: Opposite
Qadar is written in pre-eternity and Qada is its manifestation
Difference is semantic
Nothing happens except by the will of Allah
"ما أصاب من مصيبة في الأرض” https://quranunlocked.com/57/22
قل لن يصيبنا الا ما كتب الله لنا، هو مولانا وعلى الله فليتنول المومنون https://quranunlocked.com/9/51
ما أصاب من مصيبة إلا بإذن الله https://quranunlocked.com/64/11
Do we have free will?
We must act as we have free will
But we believe that Allah has full control
الا ان يشاء: https://quranataglance.com/?q=%D8%A7%D9%84%D8%A7+%D8%A7%D9%86+%D9%8A%D8%B4%D8%A7%D8%A1
شاء : https://corpus.quran.com/qurandictionary.jsp?q=%24yA
Tests from Allah
لنبلوكم أيكم أغسن عملا https://quranunlocked.com/67/2
انا لله وانا اليه راجعون https://quranunlocked.com/2/155
Can we change Qadar?
لا يرد القضاء إلا الدعاء https://sunnah.com/tirmidhi:2139
Qadar only used for past calamities
Not to be used for future actions:
I'm not going to work because I'll get what Allah has decreed for me
اعملوا
Battle of Badr: وما رميت إذ رميت https://quranunlocked.com/8/17
Rather you calm yourself down for what happened in the past
It was Allah's Qadar
Knowledge of Allah (Tahawiyyah)
26 He created the creation according to His (eternal) Knowledge and Will (with purpose).
27 And He destined destinies for those He created.
28 He assigned to them fixed life spans.
29 Nothing was hidden from Him before He created them.
30 He (eternally) knew whatever His creation would do before He created them.
31 He ordered them to obey Him and forbade them to disobey Him.
32 Everything happens according to His decree and will.
33 His will is executed. The will of the creation cannot overcome His Will. What He wills occurs; and what He does not will, could never happen.
34 He guides whomever He wills, protects them, and keeps them safe from harm, out of His kindness and generosity, and
35 He leads astray whoever He wills, disgraces them, and afflicts them, out of His Justice.
36 All of the creation is subjugated by His will, moving between His generosity, and His justice.
37 He is above being attributed with opposites or equals.
38 No one can ward off His decree.
39 No one can void His sentence, and no one can overpower His commands.
40 We have complete faith in Him, and firmly believe that everything happens due to Him.
The Decree of Allah (Tahawiyyah)
69 Allah eternally knew, before the existence of time, the exact number of those who would enter Paradise (al-Jannah) and the exact number of those who would enter Hellfire (Jahannam). This number is not subject to increase nor decrease.
70 The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is facilitated to what he was created for.
71 The final deeds that one's life ends with, dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah.
72 The exact nature of the decree of Allah onto His creation is not known to the creation. No high-ranking angel nor a messenger has been given knowledge of it.
73 Deep indulgence in attempting to encompass how things are decreed, only leads to confusion, humiliation, and loss. One should exercise extreme caution about attempting to encompass this matter or letting doubts about it assail you.
74 Allah has kept knowledge of the decree away from his creation, and forbidden them to attempt to encompass it, as He said (in Surah al-Anbiya' 23, which means): “He is not asked about what He does but they are asked'. Whosoever asks: Why did Allah do that?' has gone against a judgment of the Book, and who rejects the judgment of the Book becomes an unbeliever.
75 This in sum is what the pious worshippers of Allah with enlightened hearts need to know, which constitutes the degree of those firmly endowed with knowledge.
77 We believe in al-Lawh (the Sacred Tablet) and al-Qalam (the Pen) and in everything written on the Tablet.
78 If all created beings were to gather together to make something fail to exist, whose existence Allah had written, they would not be able to do so. And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so. 79 The Pen has dried, having written down all that will be in existence, until the Day of Judgment. Whatever a person has missed he/she would have never met, and whatever one gets, he/she would have never missed.
80 It is necessary for the worshipper to know that Allah eternally knew everything that is going to happen in His creation.
81 Allah's decree is detailed and final. There is nothing that He has created in either the heavens or the earth that can contradict it, adds to it, erases it, changes it, decreases it, or increases it in any way.
82 This is a fundamental aspect of belief and an essential element of all knowledge including the Tawheed of Allah. As Allah said in His Book, which means: “He created everything and decreed it in a detailed way.” (al-Furqan 2), And He also says, which means: Allah's command is always a decided decree'. (al-Ahzaab 38)
83 Woe to anyone who becomes the enemy of Allah concerning the decree, and who ill-heartedly attempts to encompass it. It is a delusional attempt to investigate the Unseen, and he/she ends up in delusions and fiction leading him/her to fabricate lies and commit evil.
Our attitude towards Allah's decree
Meaning of Islam: istislam - to submit to the will of Allah
“He has succeeded who submitted” https://sunnah.com/tirmidhi:2348
انا لله وانا اليه راجعون https://quranunlocked.com/2/155
There is a planner who is planning everything.
Allah knows best
وَعَسَىٰٓ أَن تَكْرَهُوا۟ شَيْـًٔا وَهُوَ خَيْرٌ لَّكُمْ https://quranunlocked.com/2/216
Contentment
“Be content and you will be the most grateful” (وكن قنعا تكن أشكر الناس) https://sunnah.com/ibnmajah:4217
“Be content you you will be the richest” (وارض بما قسم الله لك تكن أغنى الناس) https://sunnah.com/tirmidhi:2305
You are poor if you ask for more and more
https://www.abuaminaelias.com/an-nawawi-on-self-sufficiency-and-contentment/
Dua on contentment
“Make me content” (اللهم قنعني بما رزقتني) https://www.abuaminaelias.com/dailyhadithonline/2020/12/19/content-rizq/
Dua Istikhara: https://sunnah.com/bukhari:1166

The Ard (Presentation)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

سُورَةُ الكهْف 18:47 : وَيَوْمَ نُسَيِّرُ الْجِبَالَ وَتَرَى الْأَرْضَ بَارِزَةً وَحَشَرْنَاهُمْ فَلَمْ نُغَادِرْ مِنْهُمْ أَحَدًا۝ ~~
~~وَعُرِضُوا عَلَىٰ رَبِّكَ صَفًّا لَقَدْ جِئْتُمُونَا كَمَا خَلَقْنَاكُمْ أَوَّلَ مَرَّةٍ ۚ بَلْ زَعَمْتُمْ أَلَّنْ نَجْعَلَ لَكُمْ مَوْعِدًا۝ ~~
~~وَوُضِعَ الْكِتَابُ فَتَرَى الْمُجْرِمِينَ مُشْفِقِينَ مِمَّا فِيهِ وَيَقُولُونَ يَا وَيْلَتَنَا مَالِ هَٰذَا الْكِتَابِ لَا يُغَادِرُ صَغِيرَةً وَلَا كَبِيرَةً إِلَّا أَحْصَاهَا ۚ وَوَجَدُوا مَا عَمِلُوا حَاضِرًا ۗ وَلَا يَظْلِمُ رَبُّكَ أَحَدًا۝

Introduction

Adnan Mukhtar — Thu, 24 Oct 2024 02:05:28 GMT

Hadith Jibril - “came to teach you your Din”
Among it are the signs of Day of Judgement
Nuaym b. Hammad - كتاب الفتن وأشراط الساعة
Ibn Kathir - البداية والنهاية
https://hadithunlocked.com/bukhari/82/10 “he left nothing but mentioned (about) everything that would happen till the Hour.”
https://hadithunlocked.com/muslim/54/33 “he informed (about) everything (pertaining to turmoil) that lay hidden in the past and what lies in (the womb) of) the future and the most learned amongst us is one who remembers them well”
https://hadithunlocked.com/tirmidhi/33/34 “He did not leave anything that would happen until the Hour of Judgement except that he informed us about it”
https://hadithunlocked.com/bukhari/24/38 about fitan: “the door will be broken”, Umar will be martyred by the “keeper of secrets”: Huzaifah b. Yaman

فقد جاء أشراطها https://quranunlocked.com/en.saheeh/47/18
اقتربت الساعة
انهم يرون بعيدا ونراه قريبا
https://hadithunlocked.com/bukhari/81/93 “I have been sent and the Hour as these two”
Coming of Rasulullah is the beginning of the signs of day of judgement.
Wake up call, we live better lives.
Gives us a sense of comfort that it has been predicted

Trends (everyone will be drinking) or events
Major and minor signs
10 major signs: https://hadithunlocked.com/muslim/54/13
(1) smoke, (2) dajjal, (3) the beast, (4) western sunrise, (5) coming of Jesus, (6) Yajuj and Majuj, (7), earthquake # 1, (8) earthquake # 2, (9) earthquake # 3, (10) the fire from Yemen
6 minor signs:
(1) death of Rasulullah, (2) conquest of Jerusalem, (3) a plague that will destroy, (4) wealth, (5) fitnah, (6) treaty with Romans
The last of minor signs - Mahdi
The for rest of the major signs - Dajjal

The companions will fight one another
Battle of siffeen, jamal, karbala, etc.
Ummah still divided
https://hadithunlocked.com/muslim/54/26 “I asked my lord for three things…”
Predicted Fitna will start with Uthman
Predicted battle of Jamal: “O Ali, what would you do when there will be an issue between you and her (Aisha)... return her where she came from safely.” https://www.dorar.net/h/bf0a91609f2c724fdce6ad08f5107955
Imam Ahmed: “whose side should we have taken?”.. “Allah saved our swords from having to have blood, let's save our tongues from having to have sides.”
Warring parties with pray tahajjud with the same Imam.
Predicted battle of Siffeen
https://hadithunlocked.com/bukhari/61/133 “This son of mine is a leader...”
Long standing fighting between Ali and Mu'waiah, the Hasan gave up his Khilafa
Predicted Khawarij
“Go and find him [the third time], I know what I heard” -- found a man of the Khawarij with the deformity on his hand.
Predicted peace in Arabian peninsula: “A woman will come from San'a to Hadrmout.,.” https://hadithunlocked.com/bukhari/61/119

Time will pass rapidly. [Bukhari, Muslim, & Ahmad]

Women will be naked in spite of being dressed, these women will be led astray & will lead others astray. [Muslim]
Men will begin to wear silk. [Tirmidhi]
People will walk in the marketplace with their thighs exposed.
Men will begin to look like women and women will begin to look like men.

The disappearance of knowledge and the appearance of ignorance [Bukhari, Muslim, Ibn Majah, & Ahmad]
Books/writing will be widespread and (religious) knowledge will be low. [Ahmad]
People will claim to follow the Qur'an but will reject Hadith & Sunnah. [Abu Dawood]
People will believe in the stars. [Al-Haythami]
People will reject Qadr (the Divine Decree of Destiny). [Al-Haythami]
People will be carrying on with their trade, but there will only be a few trustworthy persons.

Power and authority will be given to wrong people. [Bukhari]
The appearance of 30 false messengers. [Bukhari]
People will strive for power about mosques.
The leader of a people will be the worst of them. [Tirmidhi]
People will treat a man with respect out of fear for some evil he might do. [Tirmidhi]
12 righteous Caliphs will rule.

Beautiful mosques will be empty.
People will boast about the masjid and won't go to it.
The fitnah that my Ummah will be tested with is money [Tirmidhi]
Ummah will have so much money that they will destroy themselves.
Obesity will increase [Bukhari]
A mountain of gold will be disclosed from beneath the River Euphrates, but we are not to take anything from it.
Wealth will be in abundance, to the extent that it will be difficult to find someone in need of Zakat. [Bukhari]
When people begin to compete with others in the construction of taller buildings. [Bukhari]
Only the rich receive a share of any gains, and the poor do not. [Tirmidhi]
A trust is used to make a profit. [Tirmidhi]
Wealth will increase so much so that if a man were given 10,000, he would not be content with it. [Ahmad & Bukhari]
Trade will become so widespread that a woman will be forced to help her husband in business. [Ahmad]
A woman will enter the workforce out of love for this world. [Ahmad]
People will refuse when offered food.

The killer will not know why he's killing and the killed will not know why he was killed [Bukhari]
There will be much killing and murder. [Bukhari, Muslim, Ibn Majah, & Ahmad]
Romans will be the dominant nation.
Just 200 years ago, no one knew whether West will rise or the Muslims
Two large groups, adhering to the same religious teaching, will fight each other with large numbers of casualties. [Bukhari & Muslim]
The conquest of Constantinople by the Muslims. [Ahmad, Muslim]
The nations of the Earth will gather against the Muslims like hungry people going to sit at a table full of food. This will occur when the Muslims are large in number, but "like the foam of the sea".
The Muslim conquest of Jerusalem. [Bukhari]
A trial will arise in Arabia which will not spare a single household. [Ahmad & Bukhari]
A treaty will be made between the Muslims and the Westerners - which they will breach with an army of 12,000 soldiers under 80 banners. [Bukhari]
When a trust becomes a means of making a profit. [Tirmidhi, Al-Haythami]
The people of Iraq will receive no food and no money due to oppression by the Romans (Europeans). [Muslim]

Increase in marketplaces.
Women will outnumber men, eventually the ratio will be 50 women to 1 man. [Bukhari, Muslim, & Ahmad]
Earthquakes will increase [Bukhari & Muslim]
A great plague will spread over the land - may be in reference to the plague of Amwas during the Caliphate of Hazrat Umar ibn al-Khattab. [Bukhari]
Rain will be acidic or burning - reference to acid rain. [at-Tabarani, al-Hakim]
Episodes of sudden death will become widespread. [Ahmad]
Smog will appear over cities because of the evil that they are doing.
There will be many women of child-bearing age who will no longer give birth.
There will be an abundance of food, much of which has no blessing in it.

A man will leave his home and his thigh or hip will tell him what is happening back at his home. [Ahmad]
Great distances will be traversed in short spans of time - reference to vehicles, aeroplanes.
People will hop between the clouds and the earth.
There will be attempts to make the deserts green.
Wild animals will be able to talk to humans. [Ahmad]

Group of Turks will rise … a la Otoman Empire
Conquest of Constantinople (capital of Roman empire) 1453 CE, Sultan Mehmed Fateh

Will come toward the end of time
End of the minor signs
Why believe in Mahdi?
Quran doesn't mention directly/indirectly
Over 20 ahadith directly (hasan) or indirectly (sahih)
Abu Dawood has a full chapter on Mahdi
Sunni's generally believe in Mahdi
“If there was only one day left..” abudawud:4282

Name: Same as RA: Muhammad ibn Abdullah
Will be from the family of RA:
Sunni: from Hassan (who gave up khilafa)
Shia: from Hussein, the 12th imam
Will fill the world with justice when it will filled with tyranny and injustice
Large forehead
Aquiline nose
No supernatural powers

Allah will rectify him in one night and become righteous
RA: “You will become three armies...” (i.e. Muslim Civil War)
Armies in Yemen, Iraq, and Sham
Be the one in that of Sham
Three sons of leader will be fighting in the land of the Haram (or Jerusalem),
none will be successful,
then Allah will send an army with black flags (like the ISIS flag) from the land of Khorasan (Transoxania)
they will win the war
Will be from Madina fleeing to Makkah
People will ask him to be the khalifa but he will refuse
RA saw in a dream that an army Muslims will be attacking Makkah, they will go through Bayda' and the earth will open up and swallow them.
Will become the khalifa of the Muslim Ummah, all united
ISIS established khilafa and believe that Mahdi will come from them
Will rule for seven years, of peace

Rumor: Dajjal has come out.
When they find out rumor is not true
Dajjal will indeed come out.
Muslims will fight but cannot defeat
People with the Mahdi may be safe
Arrival of Jesus
Mahdi's army will getting ready for Fajr prayer in Damascus in the Umayyad mosque, with a while minaret
As the iqama is given, Jesus will descend holding onto two angels
Jesus will pray behind the Mahdi
No more mention of Mahdi after that.
Many books from prominent scholars on the Mahdi
Shia (12ver) Belief
12th hidden imam will arrive
Will have knowledge of unseen, etc. and will have superpowers
Ahmadiyah
Mirza Ghulam Ahmed
Upgraded himself to be Mahdi
Claimed that he received revelation and claimed prophethood
“Baraheen”

مسلم 2901a - عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ قَالَ
اطَّلَعَ النَّبِيُّ ﷺ عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ: «مَا تَذَاكَرُونَ؟» قَالُوا: نَذْكُرُ السَّاعَةَ۔ قَالَ: «إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ» فَذَكَرَ (١) الدُّخَانَ، (٢) وَالدَّجَّالَ، (٣) وَالدَّابَّةَ، (٤) وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، (٥) وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ ﷺ، (٦) وَيَأْجُوجَ وَمَأْجُوجَ، وَثَلاَثَةَ خُسُوفٍ: (٧) خَسْفٌ بِالْمَشْرِقِ، (٨) وَخَسْفٌ بِالْمَغْرِبِ، (٩) وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ، (١٠) وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنَ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ۔»

Hadith: When the first one comes, the others will follow fast.

Over 40 sahabah narrated
Dajjal = the ultimate deceiver
Mentioned in almost every single book of Hadith. Over 45 companions mention ahadith
Every single prophet warned of Dajjal since Nuh
Will come at the time of great chaos, bloodshed, hunger

The Prophet told that no other prophet told
Has one normal eye, the other is deformed
His deformed eye will look like a rotten grape
Will appear like a young man
Has curly hair
Will walk with crooked legs
He will have a flat face
Every mu'min will recognize KFR on his forehead
He will be ‘red' (white)
Will be broad-chested
Will be short

Messiah?
Will have one eye, the other is “smeared” or “rubbed” eye.
Or Jews will anoint him thinking that he is their Messiah
Would be barren and no child would be born to him
Cannot enter Mecca, Madina
Will not be Muslim
His background will be Jewish
Come from an eastern land ,'Isfahan'
He will rise in the lands of Levant
Where is the Dajjal?
One Source: Dajjal is alive and chained up on an island toward the East https://hadithunlocked.com/muslim/54/149
Mainstream:
Will be born to parents who will be childless for a long time
One day, something will make him angry, and he'll come out

Sahih Muslim has full chapter (54:19) on Saf ibn Sayyad.
Became Muslim after RA (not a sahabi)
One young man
Did magic, predict future, covenant of Jinn
https://hadithunlocked.com/muslim/54/120 “al-Dukh”
Even RA wasn't sure if it's a dajjal or the Dajjal
Umar & ibn Umar thought he was the actual Dajjal
Said he's not the Dajjal but knows where he will be: https://hadithunlocked.com/muslim/54/116
His son, Ammarah, became a scholar and was a narrator for Imam Malik

Christians
Christians believe in antichrist
Will deceive mankind in the end times
Jews
Judaism doesn't much mention it. One minor sect “false David”
Believe in the King Messiah
They will anoint him like David
Reconstruct the kingdom of David
13 principles of belief: 12th principle: “I believe by complete faith in the coming of the Messiah, and even though he tarry in waiting, in spite of that, I will still wait expectantly for him each day that he will come ”
The more pious they are the faster the Messiah will come.

Will say he is God himself
40K Jews will follow him
Would visit almost every global town / major cities in 40 nights
Will give people safety and security
Will give people food when people starve
Command the sky to rain and it will rain
Followers will take him as God: “You will not see your Lord in this world.”
He will have Jinns at his disposal giving him seeming supernatural powers
Will put up a facade of resurrecting the dead: Jinns in the form of parents of a man telling him to believe him in Dajjal
Will have ‘Paradise' and ‘Hellfire' (seemingly)
Will cause earthquakes in Madinah
He will live a 40 (1 like a year, 1 like a month, 1 like a week, the rest will be regular days)

Multiple wars, fighting along with Mahdi
Some he will win, some he won't
Will not be destroyed
Birds will fall down dead from the sky
Safety from the Dajjal
Whoever chooses ‘fire' will be safe: test of Iman
Go to Makkah or Madina

Hebrew: Har (mount of) Məgiddō - City close to Haifa/Nazareth
Malhamat al-Kubra
Muslims and Romans will form an alliance against a third party
Jewish: Wars of Gog and Magog and The Armageddon
Alliance will have victory
The Romans will say the “Cross” was responsible for victory
War will break out and Romans will break their truce.
Romans will have 80 banners with 12,000 troops to fight against Muslims
Multiple civil wars
Civil war of the three sons
Conquest of Constantinople is mentioned against the Romans
Won at the hands of the Muslim converts
They will glorify Allah
Walls of the city will fall down
Other/Same? war with Romans (Massive War)
So much death that inheritance cannot be distributed.
In a family of 100, 99 will perish
No one will be happy about war booty
Romans will gather an army against Muslims in Sham
After three days of defeat, Muslims will defeat the Romans
Birds will fall down dead
Romans will go after who converted to Islam. Muslims will say that they're our brethren -- indication will have massive conversion.
Muslims and Mahdi will be fighting Dajjal but cannot win
Rumor: Dajjal has come out

Mahdi's army will getting ready for Fajr prayer in Damascus in the Umayyad mosque, with a while minaret
As the iqama is given, Jesus will descend holding onto two angels
Jesus will pray behind the Mahdi

Dajjal will scream a big scream
Dissolve / Jesus will easily kill him

Rapture: Jesus will take up believers with him
Scroll having 7 Seals will be broken
7 Trumpets
7 Vials of Wrath
Satanic Trinity:
Anti-god/Satan (The Dragon),
Antichrist (Sea Beast),
Anti-prophet (Land Beast)
Armageddon
Jesus comes down again, will defeat and bind Satan
1000 years of peace, Millennial Age
Battle of Gog & Magog
Lake of Fire - Earth destroyed by Fire.
Judgement
New Heaven, New Earth
New Jerusalem
Eternity with Jesus - Perfect Age

Story of the Past (Talk > Dhu al-Qarnayn)
Surat Kahaf
Great pious, monotheist pious king, worshipper
Not Alexander the Great
Not Cyrus
Persian emperor Darius, possibly -- a monotheist d. 486 BCE
Travels east and west
Then came to a valley and found people that didn't speak a common language
They explained Yajuj and Majuj are causing corruption in the land.
Asked Dhu al-Qarnayn to build a wall for protection
With the help of the people, he built a barrier with iron filling.
YM could not surpass this barrier

“18:98 ...but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true. And We will leave them that day surging over each other, and [then] the Horn will be blown, and We will assemble them in [one] assembly.” https://quranunlocked.com/18/98
Surah Anbiya
“21:96 Until when [the dam of] Gog and Magog has been opened and they, from every elevation, descend”
https://quranunlocked.com/21/96
Around 12 ahadith in the six books
Fighting/Armageddon among people will continue until YM come

Flat faces
Narrow eyes
Yellow hair

Most if not all YM will go to Hellfire
For every 1 bani Adam going to Jahannam, 1000 YM will go to Hellfire
They are in extremely large number
People will not be able to fight them

A hole was opened up in the barrier for YM at the time of RA
They try to dig their way out everyday, but all their work is undone and they have to restart.
Arrival after the Dajjal
After the Dajjal is killed
Allah will tell Jesus: “Creations of mine have come and no one can fight them. So take my servants and take them to caves in Mount Tur and protect them”
Then Muslims will be protected from YM
They will descend from everywhere.
Pass by Tiberias lake (Sea of Galilee) and drink from it and dry up the lake.
Muslims will be in the caves for a long time and will hardly have anything to eat.
YM will kill everyone on earth except people saved by Jesus
A scout will be sent out to see that there are corpses of YM covering earth everywhere.
When one of them dies, all of them die.
There will be a very bad stench.
Jesus will make du'a and Allah will send rain to clean out the stench.
After YM
Muslims will use the armors and weapons of YM for many years.
Their bodies will fertilize earth and there will be lots of vegetation.

Lots of food and vegetation
Peace and stability
Bukhari: Hajj and Umrah will continue after YM: meaning Islam will not be eliminated
Jesus will live for a while and pass away

Islamic view of rapture:
[Muslim] Allah will send a wind from Yemen that is softer than slik that those who have iman will pass away.
Idolatry will return
People will become worse than animals
A night will come when Qur'an (knowledge) will be lifted
Mushaf's will be blank
Will be removed from the hearts
They will forget ‘La ilaha illallah'
[Muslim] “The hour will not come until there will be noe one on earth saying ‘Allah, Allah'
Salah, Sadaqah, Fasting, all will be gone
Elderly people will say “There were people who used to say ‘la ilaha…' but we don't know what that means.”

East, West, one in Arabia
They will be cataclysmic

“44:10 Then watch for the Day when the sky will bring a manifest smoke.
Covering the people; this is a painful torment.
[They will say], "Our Lord, remove from us the torment; indeed, we are believers."

A great fire will begin from Yemen (Eden)
Force the people to go to Sham while they can rest a while
The land of gathering is Sham

No repentance will be expected after this.
Last day of creation.
“6:158 Do they [then] wait for anything except that ... or that there come some of the signs of your Lord? The Day that some of the signs of your Lord will come no soul will benefit from its faith as long as it had not believed before or had earned through its faith some good…”

Same day of the sunrise the Best will come
“27:82 And when the word befalls them, We will bring forth for them a creature from the earth speaking to them, [saying] that the people were, of Our verses, not certain [in faith].”

“How can I relax when Israfil has raised the trumpet to his lips, puckering, waiting for the command to blow it.”
It will come all of a sudden
Everyone will look to where the sound is coming from
Seller will not be able to complete the transaction
Man will not be able to finish his drink of milk
Man will not be able to put a morsel in his mouth after lifting his hand.
The first man to fall dead will be preparing a pool for his camels
All will fall thereafter

Siege of Ka'bah (Muharram 1, 1400H)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

1979 Nov 20 – Dec 4

Extremist militants 'al-Ikhwan' took over the Haram and declared the arrival of the Mahdi
Self-Proclaimed Mahdi: Muhammad Abdullah al-Qahtani
Militant Leader: Juhayman al-Utaybi
Took hostages
Saudi army fought them for nearly two weeks
Death of 117 militants, security forces, and hostages.
Juhayman and 68 militants survived and later executed
This was the inspiration of Osama b. Laden for doing what he did

Overzealous Muslim fanatics
Students of Islamic knowledge, huffadh, sons of great scholars
Believed that the end of times was near
Were Saudis, Yemenis, Pakistanis, and one American

After Hajj season, 1st of Muharram
Held the Ka'bah hostage after Fajr
Announced on the mic that we have the Mahdi
Forced hujjaj to give the oath to Qahtani
Barricaded the haram, held machine guns and ammo, put snipers on the minarets
Salah, Tawaf stopped for two weeks
Hostages held inside, men, women and children
Eventually all hostages released
Saudis not prepared
Battle
- First Saudi soldiers were killed by the snipers
- French commandos, stationed in Ta'if, helped Saudis
- Saudi tanks tried to barge in
- Militant grenades blew up tanks
Hundreds of people died, including al-Qahtani
About seventy survived and later executed

Enacted the events from the ahadith of the coming of the Mahdi
Name: Muhammad, son of Abdullah, from Quraysh
Description: Aqualine nose
Oath: Between the Rukn Yamani and Maqam Ibrahim
Battle: Army sent to fight them, and they will seek refuge in the Ka'bah
Hope: Allah will cause the earth to open and swallow up the whole army
This of course didn't happen

Means: the guided one
Over 20 authentic ahadith
Bukhari+Muslim: Don't mention the word 'mahdi'
Others: the word 'mahdi' is mentioned but none of them above B grade (Hasan)
Abu Dawud: Chapter of the Mahdi
Tirmidhi: Section 1 of the Mahdi, Section 2 of the Mahdi
Ibn Majah: Section of the Mahdi
Scholars: The Mahdi is the last of the minor signs of Judgement Day
Aqidah Tahawiyyah does not mention the Mahdi

If there was one day left in the world…
Name: Muhammad b. Abdullah
Fill the world with justice
Happens at the end of times

Yajuj and Majuj

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

@[toc]

بسم الله الرحمن الرحيم، الحمد لله رب العالمين والصلوة والسلام على سيدنا محمد وعلى آله وصحبه أجمعين، أمّا بعد:
(00.44) So we had finished the issue of the Dajjāl (the Antichrist) and now we move on to the next of the major signs and that is the issue of Yaʾjūj Maʾjūj (Gog Magog). The issue of Yaʾjūj Maʾjūj is actually for our modern times I would say one of the most, if not the most, problematic of the Signs of Judgment Day and it has caused many of our youth to question and doubt. I myself have met people that have actually left Islam because of these types of tales and we have to be honest and frank and not pretend as if this doesn't exist. Perhaps some of you are not accustomed to hearing people speak like this, but my philosophy is different.
We are dealing with a crisis of people leaving our faith: our own children our own young men and women. One of the reasons why is that we are not answering some of these issues that they bring and we dismiss them. I myself have discussed many of these issues with these types of people and one of them, while not the only one, is Yaʾjūj Maʾjūj. So, we have to be very clear and frank and think critically even as we look at our tradition.

(2.06) Let us begin from the beginning: who are Yaʾjūj Maʾjūj and what do the Quran and Sunnah say about them? The issue of Yaʾjūj Maʾjūj is something that doesn't just occur in the Hadith, it is also explicit in the Quran. Therefore, it is pretty clear that this is not something that you can brush to the side and say that it's only found in one Hadith. No! It is found in many aḥādīth (pl. Hadith) Even more importantly, it is found in the Quran in only two specific verses.

(02.54) The first of them is toward the end of Sūrat al-Kahf where Allah ﷻ mentions the story of Dhū al-Qarnayn. Allah ﷻ says, "And they ask you, ⌜O Muhammad⌝, about Dhū al-Qarnayn..." (Kahf 18:83). Now, this is an entire lecture and an entire tafsīr altogether and I do not have time to go into Dhū al-Qarnayn and the tafsīr of Sūrat al-Kahf, even though it's very juicy. Allah ﷻ says: that He gave him power in this world, and He allowed him a path everywhere; and Dhū al-Qarnayn went to the easternmost and he went to the westernmost. There are stories mentioned in the Quran about Dhū al-Qarnayn, that he was a just king; and that He thanked Allah ﷻ; that he found people of all different types and persuasions. The final group of people he came across are mentioned in the passage (Kahf 18:93-99):

الكهف ٨٣ — وَيَسْـَٔلُونَكَ عَن ذِى ٱلْقَرْنَيْنِ ۖ قُلْ سَأَتْلُوا۟ عَلَيْكُم مِّنْهُ ذِكْرًا ۝ إِنَّا مَكَّنَّا لَهُۥ فِى ٱلْأَرْضِ وَءَاتَيْنَٰهُ مِن كُلِّ شَىْءٍ سَبَبًا ۝
Kahf 18:83 — And they ask you, ⌜O Muhammad⌝, about Dhū al-Qarnayn. Say: I will recite to you about him a report. 84 Indeed We established him upon the earth, and We gave him to everything a way.

الكهف ٩٢-٩٤ — ثُمَّ أَتْبَعَ سَبَبًا ۝ حَتَّىٰٓ إِذَا بَلَغَ بَيْنَ ٱلسَّدَّيْنِ وَجَدَ مِن دُونِهِمَا قَوْمًا لَّا يَكَادُونَ يَفْقَهُونَ قَوْلًا ۝ قَالُوا۟ يَٰذَا ٱلْقَرْنَيْنِ إِنَّ يَأْجُوجَ وَمَأْجُوجَ مُفْسِدُونَ فِى ٱلْأَرْضِ فَهَلْ نَجْعَلُ لَكَ خَرْجًا عَلَىٰٓ أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا ۝ قَالَ مَا مَكَّنِّى فِيهِ رَبِّى خَيْرٌ فَأَعِينُونِى بِقُوَّةٍ أَجْعَلْ بَيْنَكُمْ وَبَيْنَهُمْ رَدْمًا ۝ ءَاتُونِى زُبَرَ ٱلْحَدِيدِ ۖ حَتَّىٰٓ إِذَا سَاوَىٰ بَيْنَ ٱلصَّدَفَيْنِ قَالَ ٱنفُخُوا۟ ۖ حَتَّىٰٓ إِذَا جَعَلَهُۥ نَارًا قَالَ ءَاتُونِىٓ أُفْرِغْ عَلَيْهِ قِطْرًا ۝ فَمَا ٱسْطَٰعُوٓا۟ أَن يَظْهَرُوهُ وَمَا ٱسْتَطَٰعُوا۟ لَهُۥ نَقْبًا ۝ قَالَ هَٰذَا رَحْمَةٌ مِّن رَّبِّى ۖ فَإِذَا جَآءَ وَعْدُ رَبِّى جَعَلَهُۥ دَكَّآءَ ۖ وَكَانَ وَعْدُ رَبِّى حَقًّا ۝ وَتَرَكْنَا بَعْضَهُمْ يَوْمَئِذٍ يَمُوجُ فِى بَعْضٍ ۖ وَنُفِخَ فِى ٱلصُّورِ فَجَمَعْنَٰهُمْ جَمْعًا ۝
Kahf 18:92-99 — Then he followed a way. 93 Until, when he reached ⌜a pass⌝ between two mountains, he found beside them a people who could hardly understand ⌜his⌝ speech. 94 They said, "O Dhū al-Qarnayn, indeed Gog Magog are ⌜great⌝ corrupters in the land. So may we assign for you an expenditure that you might make between us and them a barrier?" 95 He said, "That in which my Lord has established me is better ⌜than what you offer⌝, but assist me with strength; I will make between you and them a dam." 96 "Bring me sheets of iron." Until, when he had leveled ⌜them⌝ between the two mountain walls, he said, "Blow ⌜with bellows⌝," until when he had made it ⌜like⌝ fire, he said, "Bring me, that I may pour over it, molten copper." 97 So Gog Magog were unable to pass over it, nor were they able ⌜to effect⌝ in it any penetration. 98 ⌜Dhū al-Qarnayn⌝ said, "This is a mercy from my Lord; but when the promise of my Lord comes, He will make it level, and ever is the promise of my Lord true." 99 And We will leave them that day surging over each other, and ⌜then⌝ the Horn will be blown, and We will assemble them in ⌜one⌝ assembly."
(03.55) Dhū al-Qarnayn came to essentially a valley where there are two mountain slopes. He found a group of people that did not understand them. In other words, this was a civilization that had no middle ground in the good old days. Once upon a time before Google Translate how did people translate from one another? There were people, intermediaries, who had traveled to both lands and inevitably would find somebody who spoke Latin and Arabic and who spoke this language and that language. You would find somebody. Dhū al-Qarnayn went to such a faraway land that the language of those people and the language of Dhū al-Qarnayn had no middle ground. So Allah ﷻ is mentioning that this is a far-flung civilization where Dhū al-Qarnayn came from. So how then did they communicate when there is no which they communicated? With signs. You know when you're a tourist in a different land, a strange land, and you have no language whatsoever you are forced to communicate with your hands. And, mā shāʾ Allāh, you can only communicate so much with your hands, right? Well, when you really have to, you can figure things out. So they are communicating with their symbols and with their gestures.
(05.13) This is the first mention of Yaʾjūj Maʾjūj. They say: this group of people, Yaʾjūj Maʾjūj, they are wreaking havoc in this world; so Dhū al-Qarnayn, you are a mighty king and you are a powerful person; we will give you something; we will give you money – whatever is the symbol for money – and you build a wall; you protect us from those people; O Dhū al-Qarnayn, you are clearly a man of intellect and power a mighty king; you have a civilization that we do not have; you have the strength that we do not have; so we want you to do something to protect us. So, Dhū al-Qarnayn has gone to the furthermost regions of the world and there is a group of people even beyond that region – these are called the Yaʾjūj Maʾjūj – and this civilization is saying: we want protection; we'll pay you to build this barrier between us and them. So, Dhū al-Qarnayn says: I don't need your money; I have plenty; what are you going to give me?; rather I understand these people are evil. So, Dhū al-Qarnayn sympathizes with this other nation against Yaʾjūj Maʾjūj. So, Dhū al-Qarnayn said, ok; you know these people are really bad, i.e. Yaʾjūj Maʾjūj; I'll help you; this is what I need from you: I need your strength I need manual power; I know what to do; I have the brains for it but I need the bronze; I need the people.
(06.51) So Allah ﷻ then mentions that they took big bellows of furnace and iron and copper and they made a special type of barrier, and they put these people. they used these bellows of the furnaces at a massive scale, and they made an iron barrier that Allah ﷻ mentions, that neither could they climb over the wall, nor could they come underneath it, nor could they bore a hole between it. So, it is an effective barrier. Dhū al-Qarnayn, when he saw what he had done, he said this is from Allah; Allah has blessed me; Allah has given me; this is not from me; it is from Allah ﷻ. Then, either Dhū al-Qarnayn or Allah is speaking, we don't know which one; most likely it's Dhū al-Qarnayn or an angel or somebody is saying this; that this wall is temporary; when the command of Allah comes then this wall will be of no use; it will be gone; and on that day these groups will be like waves just intermixing amongst one another and the trumpet will be blown. So this is the first mention of a Yaʾjūj Maʾjūj and it deals with the wall that was built by Dhū al-Qarnayn.

(08.17) The next mention of Yaʾjūj Maʾjūj is Sūrat al-Anbiyāʾ, verses 96 to 97, where Allah ﷻ mentioned in the Quran regarding Judgment Day:

الأنبيآء ٩٦ — حَتَّىٰٓ إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُم مِّن كُلِّ حَدَبٍ يَنسِلُونَ ۝ وَٱقْتَرَبَ ٱلْوَعْدُ ٱلْحَقُّ فَإِذَا هِىَ شَٰخِصَةٌ أَبْصَٰرُ ٱلَّذِينَ كَفَرُوا۟ يَٰوَيْلَنَا قَدْ كُنَّا فِى غَفْلَةٍ مِّنْ هَٰذَا بَلْ كُنَّا ظَٰلِمِينَ ۝ إِنَّكُمْ وَمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ حَصَبُ جَهَنَّمَ أَنتُمْ لَهَا وَٰرِدُونَ ۝
Anbiyāʾ 21:96 — Until when ⌜the barrier of⌝ Gog Magog has been opened and they, from every elevation, descend 97 and ⌜when⌝ the true promise has approached; then suddenly the eyes of those who disbelieved will be staring ⌜in horror, while they say⌝, "O woe to us; we had been unmindful of this; rather, we were wrongdoers." 98 Indeed, you ⌜disbelievers⌝ and what you worship other than Allah are the firewood of Hell. You will be coming to ⌜enter⌝ it.
That: until finally Yaʾjūj Maʾjūj will be allowed out, and they are going to be pouring down from every single slope from every mountain; they're going to be coming; and Judgement will now be asunder; will now be well close. So, Yaʾjūj Maʾjūj are right before Judgment Day. This is pretty clear in the Quran. In Sūrat al-Kahf and over here: and the inevitable hour is coming. So twice in the Quran, Allah mentions Yaʾjūj Maʾjūj both of them linking it directly to Judgement Day, right before Judgment Day.

(09.18) Now, by the way, who is Dhū al-Qarnayn? Dhū al-Qarnayn is an enigmatic figure and some of our medieval commentators and then, especially, the most famous of our translators of the Quran of the previous century, Abdullah Yusuf Ali (Yusuf Ali[1]), whose impact on the translation was well known to all of us who grew up in the 70s, 80s, 90s. We know of Abdullah Yusuf Ali's translation as being the one that had the most impact. Even though, a long story, but it wasn't very accurate: number one. Number two, can you believe, and this is a complete tangent, however, that Abdullah Yusuf Ali couldn't speak Arabic properly? There's another point that he plagiarized it (Svensson[2]), but that's a whole different story not related to our topic here. Nonetheless, his translation went viral.

And in ⌜Yusuf Ali's⌝ translation and his commentary, he mentions that Dhū al-Qarnayn is... who does he mention? Alexander! All of you know this. He mentioned Dhū al-Qarnayn is Alexander the Great (Yusuf Ali[3],[4]) and it kind of spread amongst the masses. This is what happens, subḥān Allāh, how thoughts spread even if they're incorrect. And so many people thought to thought Dhū al-Qarnayn is Alexander, but this is really almost a hundred percent wrong for many reasons. The most obvious is that we know a lot about Alexander the Great. We know a lot about him and he was not a believer in Allah. He was a pagan. He worshiped the idols. And Allah praises Dhū al-Qarnayn as being a worshipper and Allah praises Dhū al-Qarnayn as being a righteous person. Allah never praises paganism, and Allah never praises someone in this manner. Allah ﷻ mentions Dhū al-Qarnayn as saying: "This is a mercy from my Lord." (Kahf 19:98). So, Alexander? Really almost impossible.

Some modern commentators have said that it is the the Persian king Cyrus: King Cyrus, who ruled from around 600 BC to 530 BC (Wheeler[5]). So, we're talking about 2,600 years ago. The Persian king, Cyrus, they say that he's a candidate because he ruled over perhaps the largest empire the world has ever seen. Or, maybe, the second or third largest: you know there have these massive empires. Alexander the Great probably did rule over the most largest empire but temporarily. The Muslims, by the way, ruled over the largest for the longest period of time but that's a different thing. Alexander, for a period of time, had more, but it fizzled out with his death. The benefit or the beauty of Islam is that wherever the Muslims went, Islam remained. And Islam and the Muslim civilization was the largest, but it wasn't unified as solid as it was under Alexander. So, they say, Cyrus. But, firstly, there are a number of things that don't match up and, secondly, once again, Cyrus was a clear-cut pagan.

(12.00) There is a third theory that I personally am very sympathetic to. But these are just theories at the end of the day. If you don't like it or you like it it doesn't matter. It's just my opinion or the opinion of some modern scholars. If Dhū al-Qarnayn were a historic figure, (what do I mean by historic), I mean, somebody whom we know because it is always possible that Dhū al-Qarnayn is pre-historic, from pre-recorded history, because recorded history begins around 4,000 years ago. Before that, we don't really have records. Before that is just unknown as a big black box. Perhaps Dhū al-Qarnayn is of that timeframe, Allah knows. As for reported history, it goes back roughly 4,000 years or a bit more than that, and we know pretty much all of the massive empires and the great kings of that time frame. If Dhū al-Qarnayn was one of the kings of this era then we should know about him in terms of recorded history. Humanity would have known of these types of great kings who have conquered large swaths of the earth.
So, another candidate that I am personally very sympathetic to is the Persian Emperor Darius who ruled from 552 BC to 486 BC (Ali[6]). Darius ruled over most of the known world at that time, most of what we now called Asia Minor: the Caucasus, the Balkans, Central Asia, even Egypt, and North Africa. He had a massive empire and he himself traveled to the furthest east and the farthest west. He led expeditions in his entire kingdom and he fought against the Egyptians; he fought against the Chinese, (I mean, the people of that region, call him what you will,) but he fought against all of these people.

What is interesting about Darius unlike Cyrus and definitely unlike Alexander, is that Darius was a monotheist in contrast to the people before him and after him. We know from the books of history that Darius was an ardent monotheist. He was a strict believer in one God who was beloved to his people and he had the reputation of being a just king. We have records of Darius. We have inscriptions to this day of Darius in which he is saying: I am King Darius whom God has bestowed power to. (Behistun Inscription[7]). In other words, "This is a mercy from my Lord" (Kahf 18:98). It is very rare to find an ancient king who, basically۔۔۔ I mean, Pharaoh said: "I am your most exalted lord." (Nāziʿāt 79:24). It is very rare to find an ancient king who is saying: look, I am a king but the one above is the one who made me the king; he's the one who gave this to me.

So, and by the way, there's also a very enigmatic inscription of Darius in which he is depicted as having two horns as well (Dhū al-Qarnayn may also mean one of two horns). So, that kind of, yaʿnī, adds a little bit of spice, you know, to the whole mix there, that Darius seems to be a likely candidate, and he was an ardent believer.
(14.57) Now, some can say, for those of you who know your history, that Darius was a Zorastrian. And we say, well, there was no Islam per se at this point in time. We're talking 2,000 years ago and Darius believed in the one supreme God that they called Ahūrā Mazdā (lord of wisdom): that was their name. For them but it was one god that they believed in. So, Allah ﷻ knows best, we are not 100% sure.
In any case, and it is also possible that, Dhū al-Qarnayn could be somebody in recorded history whom we don't know but that seems a bit difficult to swallow for someone like me. But those of you who wish to, they can do that. But you have two main options in my opinion: (1) either it's one of these historic figures, or (2) it's pre-recorded history. But then the issue comes again: to make the issue more enigmatic, generally speaking, Quranic history is recorded history, yaʿnī, only Nūh and some are pre-history. Otherwise, Ibrāhīm, Ismāʿīl, Isḥāq, and the rest of them, they're basically in the timeframe that most civilization is known. So, Allah ﷻ knows best.
(16.00) In any case, Dhū al-Qarnayn is called Dhū al-Qarnayn according to our tradition either because he had two streaks of white hair or because he wore a helmet with two horns – and Darius is depicted as two horns – or because he went to the East and the West, so the qarn here is the East and West, meaning the owner of the East and the West. So this is the notion of Dhū al-Qarnayn.
Now, we're going to get to Yaʾjūj Maʾjūj, but before I talk about my own understandings and whatnot, let's see what else is mentioned. So this is Yaʾjūj Maʾjūj in the Quran. We don't have much about them other than they seem to be a race of savages; they seem to be race that is barbaric, killing, looting, plundering, and Dhū al-Qarnayn who has never met them is sympathetic that these people are bad; he just wants to build a wall to protect these strangers from Yaʾjūj Maʾjūj.

(16.53) So what do the aḥādīth say? The aḥādīth are numerous. In fact, in the six books of Hadith, there are around a dozen narrations of Yaʾjūj Maʾjūj. So it's not a small amount. There are around a dozen.

Bukhārī and Muslim have around six or seven. So it is mentioned in the most authentic books, Yaʾjūj Maʾjūj. The concept of Yaʾjūj Maʾjūj is found in our tradition and of these aḥādīth, is the hadith in Ṣaḥīḥ Muslim where our Prophet ﷺ said: ten are the major signs of Judgment Day (Muslim 2901a). And he mentions (1) al-Dukhkhān, (2) al-Dajjāl, (3) al-Dāʾbbah, (4) the rising of the Sun in the West, (5) the descent of ʿĪsá b. Maryam, (6) and Yaʾjūj Maʾjūj. So number six on this list mentions Yaʾjūj Maʾjūj. This hadith is in Ṣaḥīḥ Muslim. So he mentions Yaʾjūj Maʾjūj as being one of the ten major signs.

مسلم ٢٩٠١ — عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ: اطَّلَعَ النَّبِيُّ ﷺ عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ: «مَا تَذَاكَرُونَ؟» قَالُوا: نَذْكُرُ السَّاعَةَ۔ قَالَ: «إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ» فَذَكَرَ (١) الدُّخَانَ، (٢) وَالدَّجَّالَ، (٣) وَالدَّابَّةَ، (٤) وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا، (٥) وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ ﷺ، (٦) وَيَأْجُوجَ وَمَأْجُوجَ، وَثَلاَثَةَ خُسُوفٍ: (٧) خَسْفٌ بِالْمَشْرِقِ، (٨) وَخَسْفٌ بِالْمَغْرِبِ، (٩) وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ، (١٠) وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنَ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ۔»
Muslim 2901a — Ḥudhayfah b. Asīd al-Ghifārī: The Messenger of Allah ﷺ came to us all of a sudden as we were ⌜busy⌝ in a discussion. He said, "What are you discussing?" They said: We are discussing the Last Hour. Thereupon he said, "It will not come until you see ten signs before and he made a mention of the (1) smoke, (2) Dajjal, (3) the beast, (4) the rising of the sun from the west, (5) the descent of Jesus the son of Mary ﷺ, the (6) Gog and Magog, and landslides in three places: (7) one in the east, (8) one in the west, and (9) one in Arabia, at the end of which (10) fire would burn forth from Yemen and would drive people to the place of their assembly.

(17.44) In another hadith in Ṣaḥīḥ Bukhārī۔۔۔ now this is Bukhārī hadith, the Prophet ﷺ۔۔۔ actually this is a muttafaq ʿalayh of Bukhārī and Muslim, the Prophet ﷺ said that۔۔۔ he quoted the verse in the Quran (Ḥajj 22:1):

الحجّ ١-٢ — يَٰٓأَيُّهَا ٱلنَّاسُ ٱتَّقُوا۟ رَبَّكُمْ ۚ إِنَّ زَلْزَلَةَ ٱلسَّاعَةِ شَىْءٌ عَظِيمٌ ۝ يَوْمَ تَرَوْنَهَا تَذْهَلُ كُلُّ مُرْضِعَةٍ عَمَّآ أَرْضَعَتْ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى ٱلنَّاسَ سُكَٰرَىٰ وَمَا هُم بِسُكَٰرَىٰ وَلَٰكِنَّ عَذَابَ ٱللَّهِ شَدِيدٌ ۝
Ḥajj 22:1 — O mankind, fear your Lord. Indeed, the convulsion of the ⌜final⌝ Hour is a great thing. 2 a Day you see it ⌜where⌝ every nursing mother will be distracted from that she was nursing, and every pregnant one will abort her pregnancy, and you will see the people ⌜appearing⌝ intoxicated while they are not intoxicated, but the punishment of Allah is severe.
This is the beginning of Sūrat al-Ḥajj and Allah ﷻ mentions that this is Judgment Day that: O mankind, fear your Lord, for indeed the earthquake of Judgment Day is something to be terrified; on that day you will see people; the mother will neglect her breastfeeding child and people will walk around as if they are drunk but they are not drunk but the punishment of Allah is severe. And the Prophet ﷺ some quoted this āyah and then he said that when will this happen? When will people be so terrified? When Allah will announce to the angels or to Ādam that: O Ādam take the people of Jahannam to Jahannam. And so, from every one thousand, 999 will go to Jahannam. The Ṣaḥābah said: yā Rasūlullāh ﷺ, with those odds how can we be safe? If for every one thousand, 999 are going to go to Jahannam how can we be safe? What is the statistical chance of us winning? And so, the Prophet ﷺ said I give you good news: for every one of you, there will be a thousand Yaʾjūj Maʾjūj (Bukhārī 6530). So, this hadith, which is in Bukhārī, is saying that the quantity of Yaʾjūj Maʾjūj is astronomical, beyond what we can even comprehend.

البخاري ٦٥٣٠ — عَنْ أَبِي سَعِيدٍ: قَالَ رَسُولُ اللَّهِ ﷺ: «يَقُولُ اللَّهُ يَا آدَمُ فَيَقُولُ لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ فِي يَدَيْكَ» قَالَ «يَقُولُ أَخْرِجْ بَعْثَ النَّارِ قَالَ وَمَا بَعْثُ النَّارِ قَالَ مِنْ كُلِّ أَلْفٍ تِسْعَ مِائَةٍ وَتِسْعَةً وَتِسْعِينَ فَذَاكَ حِينَ يَشِيبُ الصَّغِيرُ وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا وَتَرَى النَّاسَ سَكْرَى وَمَا هُمْ بِسَكْرَى وَلَكِنَّ عَذَابَ اللَّهِ شَدِيدٌ فَاشْتَدَّ ذَلِكَ عَلَيْهِمْ» فَقَالُوا: يَا رَسُولَ اللَّهِ أَيُّنَا ذَلِكَ الرَّجُلُ؟ قَالَ: «أَبْشِرُوا فَإِنَّ مِنْ يَأْجُوجَ وَمَأْجُوجَ أَلْفًا وَمِنْكُمْ رَجُلٌ۔» ثُمَّ قَالَ: «وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لَأَطْمَعُ أَنْ تَكُونُوا ثُلُثَ أَهْلِ الْجَنَّةِ» قَالَ فَحَمِدْنَا اللَّهَ وَكَبَّرْنَا ثُمَّ قَالَ «وَالَّذِي نَفْسِي بِيَدِهِ إِنِّي لَأَطْمَعُ أَنْ تَكُونُوا شَطْرَ أَهْلِ الْجَنَّةِ إِنَّ مَثَلَكُمْ فِي الْأُمَمِ كَمَثَلِ الشَّعَرَةِ الْبَيْضَاءِ فِي جِلْدِ الثَّوْرِ الْأَسْوَدِ» أَوْ «الرَّقْمَةِ فِي ذِرَاعِ الْحِمَارِ۔»
Bukhārī 6530 — Abū Saʿīd: that Rasūlullāh ﷺ said: "Allah will say, 'O Adam!' Adam will reply, labbayk wa-saʿdayk (ready to obey and please You), wa-al-khair fi yadaik (and all good is through You)!'" He said, "Then Allah will say, 'Bring out the people of the Fire.' Adam will say, 'Which ones are the people of the Fire?' Allah will say, 'Out of every one thousand, nine hundred and ninety-nine.' When the children will become white-haired and 'every nursing mother will be distracted from that she was nursing, and every pregnant one will abort her pregnancy, and you will see the people ⌜appearing⌝ intoxicated while they are not intoxicated, but the punishment of Allah is severe.' (Ḥajj 22:1)" They said, "O Rasūlullāh ﷺ who amongst us will be that man?" He said, "Rejoice! Among the one thousand will be Gog Magog, and from you ⌜only⌝ one man." Then he said: "By Him in Whose Hand is my soul, I hope that you all be one-third of the people of the Garden." He said, we then praised Allah and proclaimed Allāh akbar. Then he (the Prophet) said, "By Him in Whose Hand is my soul, I hope that you will be one-half of the people of the Garden. Your example among other nations is like that of a white hair on the skin of a black ox," or "a round hairless spot on the foreleg of a donkey."
Also see: Bukhārī 3348, 4741; Muslim 222, 2940; Tirmidhī 3168, 3169

(19.42) Hadith ṣaḥīḥ in the Musnad Imām Aḥmad that the Prophet ﷺ said: that you complain that there is no enemy – some of the younger Ṣaḥābah are wanting to have a fight – you're complaining we're not fighting but you shall continue fighting; there will always be qitāl (fighting), once the fitnah (tribulation) begins – that happened at the time of ʿUthmān – and there will always be fighting until Yaʾjūj Maʾjūj come. So, the hadith is explicit that fighting will continue until Yaʾjūj Maʾjūj. Then the Prophet ﷺ described them: they shall have faces that are flat; they shall have eyes that are narrow; they shall have hair that is yellowish; and they shall descend from every single plane. (Aḥmad 22331)

أحمد ٢٢٣٣١ — عَنِ ابْنِ حَرْمَلَةَ عَنْ خَالَتِهِ: خَطَبَ رَسُولُ اللَّهِ ﷺ وَهُوَ عَاصِبٌ إِصْبَعَهُ مِنْ لَدْغَةِ عَقْرَبٍ فَقَالَ «إِنَّكُمْ تَقُولُونَ لَا عَدُوَّ وَإِنَّكُمْ لَا تَزَالُونَ تُقَاتِلُونَ عَدُوًّا حَتَّى يَأْتِيَ يَأْجُوجُ وَمَأْجُوجُ عِرَاضُ الْوُجُوهِ صِغَارُ الْعُيُونِ شُهْبُ الشِّعَافِ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ كَأَنَّ وُجُوهَهُمْ الْمَجَانُّ الْمُطْرَقَةُ۔»
Aḥmad 22331 — Ibn Ḥarmalah > maternal aunt: that the Messenger of Allah ﷺ gave a sermon with a bandage on his finger from the bite of a scorpion and said, "You all are saying that there is no enemy but you will continue to fight an enemy until the arrival of Gog Magog with flat faces, small eyes, ⌜unusually colored⌝ hair, ⌜and⌝ 'they are to descent from every elevation' (Anbiyāʾ 21:96) as if their faces are beaten shields."
See also: Bukhārī 2927-29, 3587-89, 3590, 3592; Muslim 2912; Ibn Mājah 4072, 4097-98; Tirmidhī 2215, 2237
Now important to note you shall fight until Yaʾjūj Maʾjūj. He didn't say that you will fight Yaʾjūj Maʾjūj. We will learn that we will not fight Yaʾjūj Maʾjūj. Yaʾjūj Maʾjūj are not fightable – is that a correct verb? – they are not capable to be fought. Let us be more precise and pedantic: you cannot fight Yaʾjūj Maʾjūj. We will not be fighting Yaʾjūj Maʾjūj. Fighting will continue until Yaʾjūj Maʾjūj, which also means what? After Yaʾjūj Maʾjūj there will be no fighting. So, Yaʾjūj Maʾjūj is the final frontier after which there will be no fitan (tribulations) after your Yaʾjūj Maʾjūj. This also shows that Yaʾjūj Maʾjūj will be of the very very very last fitan to take place. Because after Yaʾjūj Maʾjūj there will be no more major fitan for the Muslims.

(21.31) The Prophet ﷺ, said as well, another hadith۔۔۔ So, right now what am I doing? I'm narrating to you Quran and Sunnah. I'm narrowing down to you our sources then we will pause and go back and see what we can derive from those sources. Okay? Because we need to really think deeply. And in all likelihood, we will have to do a Part 2 for Yaʾjūj Maʾjūj because there's a lot of material to digest and discuss.
Our Prophet ﷺ said – hadith is in Ṣaḥīḥ Bukhārī – I swear by Him in whose hands is my soul, you shall continue to perform Ḥajj and ʿUmrah and you will continue to cultivate and plant trees even after Yaʾjūj Maʾjūj (Bukhārī 1593). This hadith is in Ṣaḥīḥ Bukhārī. So, in Ṣaḥīḥ Bukhārī we learn another interesting fact: Yaʾjūj Maʾjūj is not the end of the Ummah. What is the purpose of this hadith? O Ummah, you will not be destroyed; O Muslims, you are going to be here, don't worry; no external enemy will eliminate you. This is a prediction and it has been true throughout all of history and it will continue to be true.

البخاري ١٥٩٣ — عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ: عَنِ النَّبِيِّ ﷺ قَالَ «لَيُحَجَّنَّ الْبَيْتُ وَلَيُعْتَمَرَنَّ بَعْدَ خُرُوجِ يَأْجُوجَ وَمَأْجُوجَ۔» تَابَعَهُ أَبَانُ وَعِمْرَانُ عَنْ قَتَادَةَ۔ وَقَالَ عَبْدُ الرَّحْمَنِ عَنْ شُعْبَةَ قَالَ «لاَ تَقُومُ السَّاعَةُ حَتَّى لاَ يُحَجَّ الْبَيْتُ۔»
وَالأَوَّلُ أَكْثَرُ، سَمِعَ قَتَادَةُ عَبْدَ اللَّهِ وَعَبْدُ اللَّهِ أَبَا سَعِيدٍ۔
Bukhārī 1593 — Abū Saʿīd al-Khudrī: from the Prophet ﷺ who said "Absolutely ⌜the performance of⌝ Ḥajj to the House (the Kaʿbah) will continue and absolutely ʿUmrah will continue after the coming out of Gog Magog;" ⌜this statement⌝ was seconded by Abān and ʿImrān from Qatādah; And ʿAbdurraḥman said, from Shuʿbah who said, "The Hour will not be established until the Ḥajj to the House is no longer ⌜performed⌝;"
and the first is more abundant, Qatādah heard ʿAbdullah and ʿAbdullāh Abū Saʿīd.
Our Prophet ﷺ made three duʿās to Allah, and he said Allah gave me two of them and he denied me one (Muslim 2890) Remember this? We went over it a few weeks ago. The second one was: O Allah ﷻ do not allow my Ummah to be destroyed by an external enemy and Allah ﷻ said: I've given it to you; never will an external enemy decimate and eliminate the Ummah; even if they eliminate parts of the Ummah the whole Ummah will never be gotten rid of by an external enemy. So, the Prophet ﷺ is giving good tidings: you're worried about the Quraysh? You're worried about this and that? Don't worry; I am telling you; I swear by Allah, not only will you survive, you will do Ḥajj and ʿUmrah; you'll retain your religion and you will cultivate; you retain your dunya even after you Yaʾjūj Maʾjūj. So, even Yaʾjūj Maʾjūj are not the end of Muslims; there shall be ʿUmrah and Ḥajj and there shall be cultivation and planting even after ya Yaʾjūj Maʾjūj. So this is another interesting thing that we derive.

مسلم ٢٨٩٠ — عَامِرُ بْنُ سَعْدٍ، عَنْ أَبِيهِ: أَنَّ رَسُولَ اللَّهِ ﷺ أَقْبَلَ ذَاتَ يَوْمٍ مِنَ الْعَالِيَةِ حَتَّى إِذَا مَرَّ بِمَسْجِدِ بَنِي مُعَاوِيَةَ دَخَلَ فَرَكَعَ فِيهِ رَكْعَتَيْنِ وَصَلَّيْنَا مَعَهُ وَدَعَا رَبَّهُ طَوِيلاً ثُمَّ انْصَرَفَ إِلَيْنَا فَقَالَ ﷺ «سَأَلْتُ رَبِّي ثَلاَثًا فَأَعْطَانِي ثِنْتَيْنِ وَمَنَعَنِي وَاحِدَةً سَأَلْتُ رَبِّي أَنْ لاَ يُهْلِكَ أُمَّتِي بِالسَّنَةِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يُهْلِكَ أُمَّتِي بِالْغَرَقِ فَأَعْطَانِيهَا وَسَأَلْتُهُ أَنْ لاَ يَجْعَلَ بَأْسَهُمْ بَيْنَهُمْ فَمَنَعَنِيهَا۔»
Muslim 2890a: ʿĀmir b. Saʿd > his father: One day the Messenger of Allah ﷺ arrived from a highland until he passed by the mosque of Banū Muʿāwiyah. He entered and offered two rakʿāt and we prayed with him and he made a long supplication to his Lord. He then came to us and said: "I asked my Lord for three things and He has granted me two but has denied me one: (1) I asked my Lord that my Ummah should not be destroyed because of famine, and He granted it to me. (2) I asked my Lord that my Ummah should not be destroyed by drowning, and He granted it to me. (3) And I asked my Lord that there should be no mutual violence among them, but He denied it to me.

(23.48) In another hadith, muttafaq ʿalayh of Bukhārī and Muslim that the Prophet ﷺ entered upon some of our mothers, some of his wives, and he was agitated; he was concerned; he was worried, and he put his finger and his thumb together in a circle and he said that lā illāha illallāh, woe to the Arabs – this means Muslims because at that time all the Muslims were Arabs – woe to the Muslims from an evil that has now come very close. What is this evil? Umm Salamah asked what is this evil? He said, today a hole of this size – hence, the ishārah (gesture) – has been opened up from the wall of Yaʾjūj Maʾjūj. Now, this hadith is muttafaq ʿalayh, the highest level of authenticity for us. Today, a hole of this size has been opened up from the wall of Yaʾjūj Maʾjūj. Umm Salamah said, yā Rasūlullāh ﷺ, will we be destroyed and they're still righteous people amongst us? Will piety not save us? And our Prophet ﷺ said, yes, even if there are still pious people; but if filth is prevalent everywhere the piety of some individuals will not protect you; it might protect them on Judgment Day; it might protect them; in fact, it will protect them on Judgment Day; but societies will not be protected when corruption and evil and fitnah; and licentiousness and nudity and fāḥishah (lewd behavior) is rampant everywhere; the piety of a few folks will not prevent the ʿadhāb (punishment) of Allah from coming, nasʾal Allāh salām wa al-ʿāfiyah, if you understand this hadith; And you should make sure you are at least pious. (Bukhārī 3346). So this hadith tells us that Yaʾjūj Maʾjūj's wall has a hole this size in the lifetime of the Prophet ﷺ.

البخاري ٢٢٤٦ — عَنْ زَيْنَبَ ابْنَةِ جَحْشٍ: أَنَّ النَّبِيَّ ﷺ دَخَلَ عَلَيْهَا فَزِعًا يَقُولُ «لاَ إِلَهَ إِلاَّ اللَّهُ، وَيْلٌ لِلْعَرَبِ مِنْ شَرٍّ قَدِ اقْتَرَبَ فُتِحَ الْيَوْمَ مِنْ رَدْمِ يَأْجُوجَ وَمَأْجُوجَ مِثْلُ هَذِهِ۔» وَحَلَّقَ بِإِصْبَعِهِ الإِبْهَامِ وَالَّتِي تَلِيهَا. قَالَتْ زَيْنَبُ ابْنَةُ جَحْشٍ فَقُلْتُ يَا رَسُولَ اللَّهِ أَنَهْلِكُ وَفِينَا الصَّالِحُونَ قَالَ «نَعَمْ، إِذَا كَثُرَ الْخُبْثُ۔»
Bukhārī 3346 — Zaynab b. Jaḥsh: ⌜Once⌝ the Prophet ﷺ came to her in a state of fear and said, "lā ilāha illa Allāh! Woe to the Arabs for a danger that has come near. Today, an opening has ⌜appeared⌝ in the wall of Gog Magog like so." and he made ring with his thumb and index finger. Zaynab bt. Jaḥsh said, "O Rasūlullāh, would we be destroyed even though there are righteous ⌜people⌝ among us?" He said, "Yes when the evil ⌜things⌝ have increased."

(26.06) Hadith in Tirmidhī (Tirmidhī 3153, Ibn Mājah 4080), in which Abū Hurayrah narrates that: every single day Yaʾjūj Maʾjūj try to dig out; and every day they are met with an angel; and the angel tells them enough for today, go back; and so they go back; until finally on the final day the angel mentions the famous phrase, in shāʾ Allāh, come back; and the next day, when they come back, so the narration is very long; it basically means every day they come back and they find all of the work that they have done goes back to nothing; they have to start from the beginning again; until the last day when they find they come back, the work of yesterday is still there; they still are caved in; so, now they start from where they had left off and they break through (Ibn Mājah 4080) So, this is a hadith that mentions that Yaʾjūj Maʾjūj are carving every day and that every single day; they get to a place until the angel turns them back.

الترمذي ٣١٥٣ — عَنْ أَبِي هُرَيْرَةَ: عَنِ النَّبِيِّ ﷺ فِي السَّدِّ قَالَ «يَحْفِرُونَهُ كُلَّ يَوْمٍ حَتَّى إِذَا كَادُوا يَخْرِقُونَهُ قَالَ الَّذِي عَلَيْهِمُ ارْجِعُوا فَسَتَخْرِقُونَهُ غَدًا فَيُعِيدُهُ اللَّهُ كَأَمْثَلِ مَا كَانَ حَتَّى إِذَا بَلَغَ مُدَّتَهُمْ وَأَرَادَ اللَّهُ أَنْ يَبْعَثَهُمْ عَلَى النَّاسِ قَالَ الَّذِي عَلَيْهِمُ ارْجِعُوا فَسَتَخْرِقُونَهُ غَدًا إِنْ شَاءَ اللَّهُ وَاسْتَثْنَى۔ قَالَ فَيَرْجِعُونَ فَيَجِدُونَهُ كَهَيْئَتِهِ حِينَ تَرَكُوهُ فَيَخْرِقُونَهُ فَيَخْرُجُونَ عَلَى النَّاسِ فَيَسْتَقُونَ الْمِيَاهَ وَيَفِرُّ النَّاسُ مِنْهُمْ فَيَرْمُونَ بِسِهَامِهِمْ فِي السَّمَاءِ فَتَرْجِعُ مُخَضَّبَةً بِالدِّمَاءِ فَيَقُولُونَ قَهَرْنَا مَنْ فِي الأَرْضِ وَعَلَوْنَا مَنْ فِي السَّمَاءِ قَسْوَةً وَعُلُوًّا . فَيَبْعَثُ اللَّهُ عَلَيْهِمْ نَغَفًا فِي أَقْفَائِهِمْ فَيَهْلِكُونَ قَالَ فَوَالَّذِي نَفْسُ مُحَمَّدٍ بِيَدِهِ إِنَّ دَوَابَّ الأَرْضِ تَسْمَنُ وَتَبْطَرُ وَتَشْكَرُ شَكْرًا مِنْ لُحُومِهِمْ۔»
قَالَ أَبُو عِيسَى هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ إِنَّمَا نَعْرِفُهُ مِنْ هَذَا الْوَجْهِ مِثْلَ هَذَا
Tirmidhī 3153 — Abū Hurayrah: from the Prophet ﷺ about the barrier ⌜of Gog Magog⌝ and he said: "dig every day until they are about to break through ⌜when⌝ the one in charge of them says: 'Go back and you all will break ⌜through⌝ it tomorrow.' Then Allah returns it back to the way it was before. Until ⌜one day⌝, when their time has come, and Allah wills to send them upon the people, the one who is in charge of them will say: 'Go bac!k and we you all will break ⌜through⌝ it tomorrow, in shāʾ Allāh,' and they will make an exception (i.e. say in shāʾ Allāh). Then they will come back to it and it will be as they left it. So they will break through and will come out upon the people, and they will drink up the waters. The people will fortify themselves against them. Then, they will shoot their arrows towards the sky and they will return back drenched with blood and they will say: 'We have overcome the people of earth and dominated the people of heaven ⌜with our strength and our domination⌝.' Then Allah will send insects at their necks and they will with destroyed." ⌜Rasūlullāh ﷺ⌝ said: "By the One in Whose Hand is my soul, the beasts of the earth will grow fat and nourish on their flesh."
Abū ʿĪsá said that this Ḥadīth is Ḥasan-Gharīb and that we do not know of it except in this context.

ابن ماجة ٤٠٨٠ — عَنْ أَبِي هُرَيْرَةَ: قَالَ رَسُولُ اللَّهِ ﷺ «إِنَّ يَأْجُوجَ وَمَأْجُوجَ يَحْفِرُونَ كُلَّ يَوْمٍ حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ ارْجِعُوا فَسَنَحْفِرُهُ غَدًا۔ فَيُعِيدُهُ اللَّهُ أَشَدَّ مَا كَانَ حَتَّى إِذَا بَلَغَتْ مُدَّتُهُمْ وَأَرَادَ اللَّهُ أَنْ يَبْعَثَهُمْ عَلَى النَّاسِ حَفَرُوا حَتَّى إِذَا كَادُوا يَرَوْنَ شُعَاعَ الشَّمْسِ قَالَ الَّذِي عَلَيْهِمُ ارْجِعُوا فَسَتَحْفِرُونَهُ غَدًا إِنْ شَاءَ اللَّهُ تَعَالَى وَاسْتَثْنَوْا فَيَعُودُونَ إِلَيْهِ وَهُوَ كَهَيْئَتِهِ حِينَ تَرَكُوهُ فَيَحْفِرُونَهُ وَيَخْرُجُونَ عَلَى النَّاسِ فَيَنْشِفُونَ الْمَاءَ وَيَتَحَصَّنُ النَّاسُ مِنْهُمْ فِي حُصُونِهِمْ فَيَرْمُونَ بِسِهَامِهِمْ إِلَى السَّمَاءِ فَتَرْجِعُ عَلَيْهَا الدَّمُ الَّذِي اجْفَظَّ فَيَقُولُونَ قَهَرْنَا أَهْلَ الأَرْضِ وَعَلَوْنَا أَهْلَ السَّمَاءِ فَيَبْعَثُ اللَّهُ نَغَفًا فِي أَقْفَائِهِمْ فَيَقْتُلُهُمْ بِهَا۔» قَالَ رَسُولُ اللَّهِ ﷺ «وَالَّذِي نَفْسِي بِيَدِهِ إِنَّ دَوَابَّ الأَرْضِ لَتَسْمَنُ وَتَشْكَرُ شَكَرًا مِنْ لُحُومِهِمْ۔»
Ibn Mājah 4080 Abū Hurayrah: The Messenger of Allah ﷺ said: "Gog Magog dig every day until they are almost able to see the rays of the sun ⌜when⌝ the one in charge of them says: '⌜Let us⌝ go back and we will dig ⌜through⌝ it tomorrow.' Then Allah returns it back ⌜to a form⌝ stronger than it was before. Until ⌜one day⌝, when their time has come, and Allah wills to send them upon the people, they would have dug until they can almost see the rays of the sun ⌜when⌝ the one who is in charge of them will say: '⌜Let us⌝ go back and we will dig ⌜through⌝ it tomorrow, in shāʾ Allāh.' So they will ⌜also⌝ make such an exception (i.e. say in shāʾ Allāh). Then they will come back to it and it will be as they left it. So they will dig out and will come upon the people, and they will dry up the water. The people will fortify themselves against them in their fortresses. Then, they will shoot their arrows towards the sky and they will return back with the blood of what they killed, and they will say: 'We have overcome the people of earth and dominated the people of heaven.' Then Allah will send insects at their necks and He will kill them through them." Rasūlullāh ﷺ said: "By the One in Whose Hand is my soul, the beasts of the earth will grow fat and nourish on their flesh."
Also see: Aḥmad 10632

(27.15) In another hadith in Ṣaḥīḥ Muslim, we learn that after the Dajjāl is killed, ʿĪsá will congratulate his followers and give consolation to his followers; and within that timeframe or a very short timeframe, Allah will inspire ʿĪsá that a new group has come: creations of mine have come; no one can fight them; so take my servants and go to Jabal Ṭūr; go to Mount Ṭūr and protect them over there; then Allah will send Yaʾjūj Maʾjūj out; and so ʿĪsá and the Muslims will not see them; they will be protected in the caves of Ṭūr Saynāʾ, somewhere wherever Mūsā was in that region; they will be protected over there (Muslim 2937a).

مسلم ٢٩٣٧ — عَنْ النَّوّاسَ بْنَ سَمْعانَ الكِلابِيَّ: ذَكَرَ رَسُولُ اللَّهِ ﷺ «۔۔۔قالَ: فَبَيْنَمَا هُوَ كَذَلِكَ إِذْ أَوْحَى اللَّهُ إِلَى عِيسَى إِنِّي قَدْ أَخْرَجْتُ عِبَادًا لِي لاَ يَدَانِ لأَحَدٍ بِقِتَالِهِمْ فَحَرِّزْ عِبَادِي إِلَى الطُّورِ ۔ وَيَبْعَثُ اللَّهُ يَأْجُوجَ وَمَأْجُوجَ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ فَيَمُرُّ أَوَائِلُهُمْ عَلَى بُحَيْرَةِ طَبَرِيَّةَ فَيَشْرَبُونَ مَا فِيهَا وَيَمُرُّ آخِرُهُمْ فَيَقُولُونَ لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ . وَيُحْصَرُ نَبِيُّ اللَّهُ عِيسَى وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ لأَحَدِهِمْ خَيْرًا مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ فَيُرْسِلُ اللَّهُ عَلَيْهُمُ النَّغَفَ فِي رِقَابِهِمْ فَيُصْبِحُونَ فَرْسَى كَمَوْتِ نَفْسٍ وَاحِدَةٍ ثُمَّ يَهْبِطُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى الأَرْضِ فَلاَ يَجِدُونَ فِي الأَرْضِ مَوْضِعَ شِبْرٍ إِلاَّ مَلأَهُ زَهَمُهُمْ وَنَتْنُهُمْ فَيَرْغَبُ نَبِيُّ اللَّهِ عِيسَى وَأَصْحَابُهُ إِلَى اللَّهِ فَيُرْسِلُ اللَّهُ طَيْرًا كَأَعْنَاقِ الْبُخْتِ فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شَاءَ اللَّهُ ثُمَّ يُرْسِلُ اللَّهُ مَطَرًا لاَ يَكُنُّ مِنْهُ بَيْتُ مَدَرٍ وَلاَ وَبَرٍ فَيَغْسِلُ الأَرْضَ حَتَّى يَتْرُكَهَا كَالزَّلَفَةِ ثُمَّ يُقَالُ لِلأَرْضِ أَنْبِتِي ثَمَرَتَكِ وَرُدِّي بَرَكَتَكِ . فَيَوْمَئِذٍ تَأْكُلُ الْعِصَابَةُ مِنَ الرُّمَّانَةِ وَيَسْتَظِلُّونَ بِقِحْفِهَا وَيُبَارَكُ فِي الرِّسْلِ حَتَّى أَنَّ اللِّقْحَةَ مِنَ الإِبِلِ لَتَكْفِي الْفِئَامَ مِنَ النَّاسِ وَاللِّقْحَةَ مِنَ الْبَقَرِ لَتَكْفِي الْقَبِيلَةَ مِنَ النَّاسِ وَاللِّقْحَةَ مِنَ الْغَنَمِ لَتَكْفِي الْفَخِذَ مِنَ النَّاسِ فَبَيْنَمَا هُمْ كَذَلِكَ إِذْ بَعَثَ اللَّهُ رِيحًا طَيِّبَةً فَتَأْخُذُهُمْ تَحْتَ آبَاطِهِمْ فَتَقْبِضُ رُوحَ كُلِّ مُؤْمِنٍ وَكُلِّ مُسْلِمٍ وَيَبْقَى شِرَارُ النَّاسِ يَتَهَارَجُونَ فِيهَا تَهَارُجَ الْحُمُرِ فَعَلَيْهِمْ تَقُومُ السَّاعَةُ۔»
Muslim 2937a — al-Nawwās b. Samʿān al-Kilābī: the Messenger of Allah ﷺ mentioned: "(Excerpt)... and in such circumstance, when Allah ﷻ revealed to ʿĪsá b. Maryam: 'I have already released My servants (Yaʾjūj Maʾjūj) who you will not be able to fight, so take My salves for refuge to ⌜mount⌝ Ṭūr'. Then Allah ﷻ will send forth Yaʾjūj Maʾjūj, and they (as Allah ﷻ said): '...from every slope they will descend.' (Anbiyāʾ 21:96). The first ⌜batch⌝ of them will pass by the Lake of Tiberias and drink of whatsoever is in it, then the last ⌜batch⌝ of them will pass by and they will say: there used to be a body of water in this. Then Prophet of Allah, ʿĪsá, and his companions will take fort until the head of an ox would be dearer to one of them than one hundred Dinar is for you all. Then Prophet of Allah, ʿĪsá, and his companions will implore Allah ﷻ, then Allah ﷻ will send insects toward their necks, and they will turn into predator-prey (farsā) ⌜and die⌝ like the death of one person. Then the Prophet of Allah,ʿĪsá, and his companions will get down ⌜from mount Ṭur⌝ and they will not find a place as much as a handspan to stay on land except that it has been filled with a foul stench of their ⌜rotting corpses⌝. Then the Prophet of Allah, ʿĪsá, and his companions will implore Allah ﷻ ⌜again⌝, then He will send forth birds with necks like thereof Bactrian camels (vultures?), and they will carry their ⌜corpses⌝ and throw them where Allah ﷻ wills. Then Allah would send rain leaving no house of clay or a hut and it will wash the earth until it would be ⌜throughly cleansed⌝. Then the earth would be told to bring forth its fruit and restore its blessing. Then on that day a group ⌜of people⌝ would eat a pomegranate and find shade under its cutout skin, and and milch cow would give so much milk that a whole party would be able to drink it and the milch camel would give such milk that the whole tribe would be able to drink out of that and the milch sheep would give so much milk that the whole family would be able to drink out of that. In such circumstance, Allah would send a pleasant wind which would soothe under their armpits, and would take the soul of every believer while only the wicked would survive who would commit adultery like asses and the Last Hour would come upon them."
Also see: Muslim 2942, Tirmidhī 2240, Ibn Majah 4075
Now, in this hadith, we learn that Yaʾjūj Maʾjūj are so dangerous and so evil that Allah Himself says nobody can fight them. Interestingly enough this Army has just fought the Dajjāl and they have won over the Dajjāl. And they are told you cannot fight Yaʾjūj Maʾjūj. In fact, it is so bad that Allah ﷻ protects them even from seeing Yaʾjūj Maʾjūj. They just flee by the command of Allah before Yaʾjūj Maʾjūj come. They find protection in the caves that Allah tells them to find protection in before Yaʾjūj Maʾjūj come, and they remain in those caves. For how long? Allah ﷻ knows best.

And, in fact, in one narration, it mentions that ʿĪsá and his followers, they will seek refuge in a cave for so long that the head of a ram, the head of a goat, will be more precious to them than one hundred gold dinars (Muslim 2937a). Now, the head of a ram is almost useless. It has no meat. It has nothing you can benefit from. You throw it to the side. But they will be in the cave for so long that that head will be more precious to them than a hundred gold coins, a fortune! They have nothing to eat and drink. Until, finally, when they notice whatever they notice, we don't know, the hadith doesn't mention – maybe there's something – they will say, who can go and volunteer and see what is going on outside the cave? So, a man will volunteer; he will be considered the best of them and he will resign himself to die the death of a shahīd (martyr); he's given up; he's going to die the death of passion, and he will come out only to see that the world is full of corpses of Yaʾjūj Maʾjūj; and then he will call out the people, and they will come out and they will see not a single hand span of the earth except that it is piled up with Yaʾjūj Maʾjūj; and the world will stench; there will be a stench that they cannot bear from Yaʾjūj Maʾjūj's bodies; so, they will desperately plea to Allah ﷻ at this; and Allah ﷻ will send rain that will cleanse the earth: a cleansing that it has never had before, a deep cleansing from Allah ﷻ.

In another narration, Allah ﷻ will bring a special type of bird that will pick up their bodies and take them away (Muslim 2937a). So, we have the removal of the corpses, then we have a special rain that will wash away the remnants as well. So, this is another tradition from Sunan al-Tirmidhī.

(31.26) We also have, in Musnad Imām Aḥmad (Aḥmad 17629), the phrase, which is also in other books as well, that Allah ﷻ will send Yaʾjūj Maʾjūj and they will descend from every single plane and they will pass by al-Ṭabariyyah (Muslim 2937a) and they will drink from Ṭabariyyah which is a massive lake which we will mention in a while. By the time the last of them passes by, there will be no water in the lake of Ṭabariyyah. The last batch will say there used to be water over here. And ʿĪsá and his followers will remain trapped in a cave until the head of a lamb is more precious than one hundred gold coins. I mentioned this also in Tirmidhī. Then they will make duʿāʾ to Allah ﷻ to save them from Yaʾjūj Maʾjūj. So Allah ﷻ will send a disease against them. Yaʾjūj Maʾjūj would not be killed with the sword, Allah ﷻ will send a disease against them that will attack their necks and they will die the death of one person. That is, when one of them dies, all of them die: a simultaneous death. These billions or millions or hundreds of millions of people will die instantaneously the death had one person. Then the hadith goes on the back to the one that I mentioned, that a man will come out terrified and scared. He will find that everybody is already dead and then ʿĪsá will come out. They will find not a single space to stand except the bodies will be rotting so ʿĪsá will make duʿāʾ again, so Allah ﷻ will send birds with the necks of bakhtarī camels (Bactrian camels with U-shaped necks, could they be vultures?). Massive birds like these will come, maybe like ṭayr abābīl like, they will take them and then throw them wherever Allah ﷻ wills.

أحمد ١٧٦٢٩ — عَنْ أبِيهِ النَّوّاسَ بْنَ سَمْعانَ الكِلابِيَّ: ذَكَرَ رَسُولُ اللَّهِ ﷺ «۔۔۔قالَ: «فَبَيْنا هُمْ كَذَلِكَ إذْ أوْحى اللَّهُ إلى عِيسى ابْنِ مَرْيَمَ: إنِّي قَدْ أخْرَجْتُ عِبادًا مِن عِبادِي، لا يَدانِ لَكَ بِقِتالِهِمْ، فَحَرِّزْ عِبادِي إلى الطُّورِ، فَيَبْعَثُ اللَّهُ يَأْجُوجَ ومَأْجُوجَ، وهُمْ كَما قالَ اللَّهُ: ﴿مِن كُلِّ حَدَبٍ يَنْسِلُونَ﴾ [الأنبياء ٩٦]، فَيَرْغَبُ عِيسى وأصْحابُهُ إلى اللَّهِ، فَيُرْسِلُ عَلَيْهِمْ نَغَفًا فِي رِقابِهِمْ، فَيُصْبِحُونَ فَرْسى كَمَوْتِ نَفْسٍ واحِدَةٍ، فَيَهْبِطُ عِيسى وأصْحابُهُ، فَلا يَجِدُونَ فِي الأرْضِ بَيْتًا إلّا قَدْ مَلَأهُ زَهَمُهُمْ ونَتِنُهُمْ، فَيَرْغَبُ عِيسى وأصْحابُهُ إلى اللَّهِ، فَيُرْسِلُ عَلَيْهِمْ طَيْرًا كَأعْناقِ البُخْتِ، فَتَحْمِلُهُمْ فَتَطْرَحُهُمْ حَيْثُ شاءَ اللَّهُ ۔۔۔» قالَ ابْنُ جابِرٍ: فَحَدَّثَنِي يَزِيدَ بْنُ عَطاْءِ السَّكْسَكِيُّ، عَنْ كَعْبٍ، أوْ غَيْرِهِ قالَ: «فَتَطْرَحُهُمْ بِالمَهْبِلِ»، قالَ ابْنُ جابِرٍ، فَقُلْتُ: يا أبا يَزِيدَ، وأيْنَ المَهْبِلُ؟ قالَ: «مَطْلَعُ الشَّمْسِ»۔۔۔
Aḥmad 17629 — al-Nawwās b. Samʿān al-Kilābī: The Messenger of Allah ﷺ mentioned: "(Excerpt)... when Allah ﷻ revealed to ʿĪsá b. Maryam: 'I have already released servants from My servants (Yaʾjūj Maʾjūj) who you will not be able to fight, so take My salves for refuge to ⌜mount⌝ Ṭūr'. Then Allah ﷻ will send forth Yaʾjūj Maʾjūj, and they, as Allah ﷻ said: '...from every slope they will descend.' (Anbiyāʾ 21:96). Then ʿĪsá and his companions will implore Allah ﷻ, then He will send insects toward their necks, and they will turn into predator-prey (farsā) ⌜and die⌝ like the death of one person. Then ʿĪsá and his companions will get down ⌜from mount Ṭur⌝ and they will not find a place to stay on land except that it has been filled with a foul stench of their ⌜rotting corpses⌝. Then ʿĪsá and his companions will implore Allah ﷻ ⌜again⌝, then He will send forth birds with necks like thereof Bactrian camels (vultures?), and they will carry their ⌜corpses⌝ and throw them where Allah ﷻ wills." Ibn Jābir said, then Yazīd b. ʿAṭāʾ al-Saksakī narrated to me, from Kaʿb or other than him who said: "then they threw them in the ditch (abyss)".
Ibn Jābir said: then I said, O Abū Zayd, and where is the ditch? He said: "Eastwardly..."
Also see: Muslim 2937a, Tirmidhī 2240, Ibn Majah 4075

(33.30) Yet, in another narration Yaʾjūj Maʾjūj will conquer everybody on this earth. They will kill everyone (Tirmidhī 2240). As a footnote, who will they kill? Clearly, not the followers of ʿĪsá. So the remnants of the army of the Dajjāl -- those who had fled and was not caught, or any of the human beings that had not embraced Allah and believed in ʿĪsá at this point in time -- will now be destroyed by Yaʾjūj Maʾjūj. So Yaʾjūj Maʾjūj will conquer the world and they will get to ⌜the mountain of⌝ Ṭūr, where ʿĪsá is. And in one narration they will get to the mountain of Quds. Which mountain is this mountain of Quds? Is it Mount of Olives or is this the mountain that is in front of al-Aqṣá? It seems that they will be in this region. They will find nobody to conquer. They've conquered everybody. So one of them will say, we have conquered the inhabitants of this world, let us conquer the inhabitants of the heavens. So they will throw an arrow towards the heavens and Allah ﷻ will cause the arrow to come back full of blood. In another narration they will wave their spears towards the heavens and Allah ﷻ will cause their spears to come back with blood. So they will say, we have now conquered those in the heavens. Then ʿĪsá will make the duʿāʾ and then they will be destroyed.

الترمذي ٢٢٤٠ — عَنِ النَّوَّاسِ بْنِ سَمْعَانَ الْكِلاَبِيِّ: قَالَ ۔۔۔ فَيَمُرُّ أَوَّلُهُمْ بِبُحَيْرَةِ الطَّبَرِيَّةِ فَيَشْرَبُ مَا فِيهَا ثُمَّ يَمُرُّ بِهَا آخِرُهُمْ فَيَقُولُ لَقَدْ كَانَ بِهَذِهِ مَرَّةً مَاءٌ ثُمَّ يَسِيرُونَ حَتَّى يَنْتَهُوا إِلَى جَبَلِ بَيْتِ الْمَقْدِسِ فَيَقُولُونَ لَقَدْ قَتَلْنَا مَنْ فِي الأَرْضِ هَلُمَّ فَلْنَقْتُلْ مَنْ فِي السَّمَاءِ . فَيَرْمُونَ بِنُشَّابِهِمْ إِلَى السَّمَاءِ فَيَرُدُّ اللَّهُ عَلَيْهِمْ نُشَّابَهُمْ مُحْمَرًّا دَمًا وَيُحَاصَرُ عِيسَى ابْنُ مَرْيَمَ وَأَصْحَابُهُ حَتَّى يَكُونَ رَأْسُ الثَّوْرِ يَوْمَئِذٍ خَيْرًا لأَحَدِهِمْ مِنْ مِائَةِ دِينَارٍ لأَحَدِكُمُ الْيَوْمَ۔۔۔»
Tirmidhī 2240 — al-Nawwās b. Samʿān al-Kilābī: "(Excerpt)... The first ⌜batch⌝ of them will pass by the Lake of Tiberias and drink of whatsoever is in it, then the last ⌜batch⌝ of them will pass by and they will say: there used to be a body of water in this. The will then travel until they will stop at the mount of Bayt al-Maqdis then they will say: 'we have already killed everyone on earth, and come then to kill whosoever is in the sky.' Then they will throw their arrows toward the sky and Allah will return their arrows back to them red with blood. ʿĪsá b. Maryam and his companions will take fort until the head of an ox that day would be dearer to one of them than one hundred Dinar is for you all today..."
Also see: Muslim 2942, Tirmidhī 2240, Ibn Majah 4075

(35.04) Now, regarding this lake called Ṭabariyyah, most of our commentators mentioned that this is Lake Tiberias. It is also called by the Christians the famous Sea of Galilee and to this day it is called Ṭabariyyah by the Palestinians and the Arabs of that region. The Sea of Galilee is a massive lake and has a massive amount of water. It has fed the crops and the people for two or three thousand years.

What group is Yaʾjūj Maʾjūj that in one generation a lake which has given mankind water for two to three thousand years will be gone? Think about that. How much will this group drink? I have seen Ṭabariyyah like many of you and many of you have been to the Sea of Galilee. If you go to that land. When you see it it's like a mini ocean. That's why it's called the Sea of Galilee. Even though it's not a sea technically but it looks massive. You can barely see, I mean you can't see, but you can barely see the end. All this water will be gone! In one group? How? Think about this. It's very strange. How can it go? But this is what the hadith says.

(36.17) Also, what type of enemy is this that the people of ʿĪsá haven't even seen them? What type of enemy are they that they cannot physically even fight them? I mean, are they not humans? We're going to come to this. Because they (ʿĪsá and his army) fought Dajjāl and his people and they were human. What is going on here that they are not even looking at them? The man who is going to go see them is thinking he's going to die just by looking at them. He has already made up his mind that 'I'm a shahīd and I'm gonna die!' He volunteers the death of a shahīd like 'There's no way I'm going to be coming back.'

(36.53) So we also have a number of traditions demonstrating their quantity. the Prophet ﷺ said that: the Muslims will use the weapons and the armor of Yaʾjūj Maʾjūj for many years to come (Ibn Mājah 4076). So they will get this stuff. In one hadith, in Musnad Imām Aḥmad, he said that the beasts of the earth will grow fat and feed themselves for many years from Yaʾjūj Maʾjūj (Ibn Mājah 4080). So the corpses will be so much that Yaʾjūj Maʾjūj will fertilize the earth.

[!ar] ~~
~~ابن ماجة ٤٠٧٦ — عَنْ أَبِيهِ النَّوَّاسَ بْنَ سَمْعَانَ: قَالَ رَسُولُ اللَّهِ ﷺ «سَيُوقِدُ الْمُسْلِمُونَ مِنْ قِسِيِّ يَأْجُوجَ وَمَأْجُوجَ وَنُشَّابِهِمْ وَأَتْرِسَتِهِمْ سَبْعَ سِنِينَ۔»
Ibn Mājah 4076 — al-Nawwās b. Samʿān: The Messenger of Allah ﷺ said, "The Muslims will make use of the bows of Gog Magog, their arrows, and their shields for seven years."
From this fertilization, there shall be a time of great opulence in terms of food. Perhaps the most opulent time in the history of mankind will take place where our Prophet ﷺ said: one pomegranate, one rummān, will feed an entire tribe and one leg of lamb will be enough for a large group of people (Muslim 2937a). In other words, things are going change. Small quantities, maybe not small, maybe the rummān will be a massive size, maybe things are going change.
Again, we're going to come back to these interpretations because these are all cryptic phrases and perhaps we can rethink through them if only to save the īmān of our young men and women who are rethinking through these things as well.

(38.17) In Sunan ibn Mājah, the Prophet ﷺ said: when you see this happen, i.e. Yaʾjūj Maʾjūj, then expect the Hour to come (Ibn Mājah 4081). Expect Judgment Day, expect Qiyāmah, just like the pregnant lady at the end of her labor is just waiting for the cry and she surprises the family when she goes into the pangs of labor. In other words, at that very end stage when everybody is waiting for the water to break, when will the pangs begin. And when it happens, everybody goes into panic mode. the Prophet ﷺ gave this example. When you see Yaʾjūj Maʾjūj, this is the pregnant lady about to give birth. Nobody knows exactly when, but they're on alert. O husbands, remember that time frame of your life? 24-hour alert? Remember that? That is what Prophet ﷺ is talking about. Those of you who are not married, make duʿāʾ and may Allah ﷻ make it easy for you in shāʾ Allāh. At that time frame, you're just waiting when is it going to happen? You're anxious. So the Prophet ﷺ is giving a metaphor that every family knows. That time frame is tense. You don't know when but you're expecting. So the Prophet ﷺ said, when you see Yaʾjūj Maʾjūj, that's the time frame, just like that pregnant lady will be giving birth at that time.

ابن ماجة ٤٠٨١ — عَبْدِ اللَّهِ بْنِ مَسْعُودٍ: لَمَّا كَانَ لَيْلَةَ أُسْرِيَ بِرَسُولِ اللَّهِ ﷺ لَقِيَ إِبْرَاهِيمَ وَمُوسَى وَعِيسَى فَتَذَاكَرُوا السَّاعَةَ فَبَدَءُوا بِإِبْرَاهِيمَ فَسَأَلُوهُ عَنْهَا فَلَمْ يَكُنْ عِنْدَهُ مِنْهَا عِلْمٌ ثُمَّ سَأَلُوا مُوسَى فَلَمْ يَكُنْ عِنْدَهُ مِنْهَا عِلْمٌ فَرُدَّ الْحَدِيثُ إِلَى عِيسَى ابْنِ مَرْيَمَ فَقَالَ قَدْ عُهِدَ إِلَىَّ فِيمَا دُونَ وَجْبَتِهَا فَأَمَّا وَجْبَتُهَا فَلاَ يَعْلَمُهَا إِلاَّ اللَّهُ۔ فَذَكَرَ خُرُوجَ الدَّجَّالِ قَالَ فَأَنْزِلُ فَأَقْتُلُهُ فَيَرْجِعُ النَّاسُ إِلَى بِلاَدِهِمْ فَيَسْتَقْبِلُهُمْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ فَلاَ يَمُرُّونَ بِمَاءٍ إِلاَّ شَرِبُوهُ وَلاَ بِشَىْءٍ إِلاَّ أَفْسَدُوهُ فَيَجْأَرُونَ إِلَى اللَّهِ فَأَدْعُو اللَّهَ أَنْ يُمِيتَهُمْ فَتَنْتُنُ الأَرْضُ مِنْ رِيحِهِمْ فَيَجْأَرُونَ إِلَى اللَّهِ فَأَدْعُو اللَّهَ فَيُرْسِلُ السَّمَاءَ بِالْمَاءِ فَيَحْمِلُهُمْ فَيُلْقِيهِمْ فِي الْبَحْرِ ثُمَّ تُنْسَفُ الْجِبَالُ وَتُمَدُّ الأَرْضُ مَدَّ الأَدِيمِ فَعُهِدَ إِلَىَّ مَتَى كَانَ ذَلِكَ كَانَتِ السَّاعَةُ مِنَ النَّاسِ كَالْحَامِلِ الَّتِي لاَ يَدْرِي أَهْلُهَا مَتَى تَفْجَؤُهُمْ بِوِلاَدَتِهَا۔
قَالَ الْعَوَّامُ وَوُجِدَ تَصْدِيقُ ذَلِكَ فِي كِتَابِ اللَّهِ تَعَالَى {حَتَّى إِذَا فُتِحَتْ يَأْجُوجُ وَمَأْجُوجُ وَهُمْ مِنْ كُلِّ حَدَبٍ يَنْسِلُونَ}.»
Ibn Mājah 4081 — ʿAbdullāh b. Masʿūd: When it was the night Rasūlullāh ﷺ was taken on the Night Journey, he met Ibrāhīm, Mūsá and ʿĪsá, and they discussed the Hour. They started with Ibrāhīm, and asked him about it, but he did not have any knowledge of it. Then they asked Mūsá, and he did not have any knowledge of it. Then they asked ʿĪsá b. Maryam, and he said: 'I have been assigned to some tasks before it happens. As for as when it will take place, no one knows it except Allah.' Then he mentioned Dajjāl and said: 'I will descend and kill him, then the people will return to their lands and will be confronted with Gog Magog, who will descend from every single plane. They will not pass by any ⌜body of⌝ water except they will drink of it ⌜completely⌝ nor by anything except they will spoil it. They (the people) will implore Allah ﷻ, and I will supplicate to Allah to have them die. The earth will then be filled with their stench and ⌜the people⌝ will implore Allah ﷻ ⌜again⌝ and I will supplicate to Allah, then the sky will send down water that will carry them and throw them in the sea. Then the mountains will turn to dust and the earth will be stretched out like a hide. I have been promised that when that happens, the Hour will come upon the people, like a pregnant woman whose family does not know when she will suddenly give birth.'
ʿAwwām said: 'Confirmation of that is found in the Book of Allah: "Until when ⌜the dam of⌝ Gog Magog has been opened and they, from every elevation, descend (Anbiyāʾ 21:96)."

(39.34) Now, what do our classical scholars say about Yaʾjūj Maʾjūj?

So, firstly, is the term Arabic or is it non-Arabic? Some of our scholars said that the term is Arabic and it comes from the ⌜trilateral Arabic root⌝ ajja-yaʾujju (Qurṭubī 18:92–98). So ajja means to kindle a fire, the fire that spurns outwards. However, in my humble opinion, it is not sound to read-in Arabic meanings to proper nouns that are found in the Quran and Sunnah because Arabic is a language that has come, and at the time of our Prophet ﷺ had reached its pinnacle. But it wasn't around ten thousand years ago. It was another language back then.

تفسير القرطبي سورة الكهف ٩٢-٩٨ — وَقِيلَ: إِنَّمَا لَمْ يَنْصَرِفَا لِأَنَّهُمَا اسْمَانِ أَعْجَمِيَّانِ، مِثْلُ طَالُوتَ وَجَالُوتَ غَيْرَ مُشْتَقَّيْنِ، عِلَّتَاهُمَا فِي مَنْعِ الصَّرْفِ الْعُجْمَةُ وَالتَّعْرِيفُ وَالتَّأْنِيثُ. وَقَالَتْ فِرْقَةٌ: هُوَ مُعَرَّبٌ مِنْ أَجَّ وَأَجَّجَ علتاه فِي مَنْعِ الصَّرْفِ التَّعْرِيفُ وَالتَّأْنِيثُ. وَقَالَ أَبُو عَلِيٍّ: يَجُوزُ أَنْ يَكُونَا عَرَبِيَّيْنِ، فَمَنْ هَمَزَ "يَأْجُوجَ" فَهُوَ عَلَى وَزْنِ يَفْعُولَ مِثْلُ يَرْبُوعَ، مِنْ قَوْلِكَ أَجَّتِ النَّارُ أَيْ ضَوِيَتْ، وَمِنْهُ الْأَجِيجُ، وَمِنْهُ مِلْحٌ أُجَاجٌ۔
Qurṭubī. Tafsīr Jāmiʿ al-Bayān 18:92–98 — It is said, Arabic morphology is done for them (i.e. Yaʾjūj Maʾjūj) because they are two foreign names similar to Ṭālūt and Jālūt and they are not derivatives indicated by them being foreign-word diptotes, indefinite, and that they cannot be made grammatically feminine. A group ⌜of scholars⌝ said that ⌜Yaʾjūj⌝ is derived from ajja and ajjaja indicated by them being diptotes, indefinite, and that they cannot be made grammatically feminine. Abū ʿAlī said, it is possible they both were Arabs, so if one pronounces Yaʾjūj with a hazmah then it is on the pattern of yafʿūl like yarbūʿ as in your statement ajjat al-nār that i.e., ⌜the fire⌝ was lit. And from it is al-ajīj, and milḥun ʾujāj.
If you know the study of linguistics or you know language, you know that languages evolved. Languages are things that are fluid and never stays the same. It is something that comes and goes. All languages are interconnected within the great family of languages and you have these language bundles if you like: the Afro-Asiatic languages, the Semitic and Hebrew languages, and the Romance languages. You have these language bundles that are all interconnected. Interestingly enough as a footnote here, they all go back to one language. There is the mother of all languages (Rowe[8]).

So they say that Yaʾjūj Maʾjūj goes to Arabic. And I say that I'm not buying it. It's a classical noun and has very little to do with with Arabic. As well, the term Yaʾjūj Maʾjūj is found in pre-Islamic literature as Gog Magog. It is found. It is pre-Islamic. And it is mentioned in the Old Testament as Gog Magog (Ezekiel 38:15–16[9]), and in the New Testament. The Book of Revelations also mentions the release of Gog Magog, that Gog Magog are going to gather for the battle (Revelation 20:7–9[10]). So this is in the Book of Revelations and this predates Islam. So, there are references to Gog Magog that they're going to gather for their for the great battle as well.

(41.30) So the Old Testament mentions Gog Magog, the New Testament mentions Gog Magog, and the Midrash mentions Gog Magog (Midrash[11]). What is the Midrash? The Midrash is like tafsīr the literature for the Jews. The Midrash is the commentary on the Torah and it consists of legends and fables that go back many many centuries before Islam. You have the Babylonian Midrash and other Midrash texts. So the Midrash is pre-Islamic Jewish exegesis. It is the tafsīr literature that is ancient. It's not the Torah. It is the commentary on the Torah that the ancient sages, the rabbis, the ʿulamāʾ of the past, they commented on. And in the Midrash you find some very interesting literature, but this is not the time to go into. But there are parallels with the Quran and Sunnah which you can... anyway, let's not go down there. So the Midrash mentions Gog Magog. What does the Midrash say?

The Midrash says that there will be a forerunner to the Masīḥ (Ginzberg[12]). We talked about the concept of the Messiah and Judaism before. And Moses Maimonides (Rambam[13]) put belief in the Masīḥ as a part of his thirteen points of ʿaqīdah. It is either the eleventh or the twelfth point that we're going to believe in the Masīḥ and a day will come when the Masīḥ will come (Maimonides). It is a part of Jewish literature. What I didn't tell you in that class two weeks ago, because it's not related but now I should have mentioned it in hindsight, is that some segments of Judaism believe in two types of Masīḥ: the minor Masīḥ and the major Masīḥ (Ginzberg). Now that we're talking about Gog Magog, I have to bring this up. So they say that there will be a forerunner to the real Masīḥ and this forerunner will defeat Israel's enemies. When they say Israel, they don't mean the country, rather they mean Banī Isrāʾīl (Children of Israel). When the Midrash says Israel they mean muʾmin_s or Muslims, i.e, Jews from their perspective. You understand. They don't mean the country. So they say that this Jewish messianic precursor, the minor _Masīḥ, will defeat Israel's enemies, Gog Magog, and then the real Masīḥ will come, and then judgment will take place, and then the righteous will be rewarded, meaning with Jannah if that's their reward.

(43.49) Now, this is interesting because this is Midrashic literature and it mentions two figures, and it mentions Gog Magog, and it mentions Judgment Day, all in the same paragraph. ʿAllāh aʿlam, we have the Mahdī, we have the Masīḥ, we have Gog Magog, we have Yawm al-Qiyāmah, all in the same paragraph as well. We find those things.
Now, I did mention briefly there are two ways to interpret these things. If you're a secular agnostic or atheist, if you're a person who believes in history and not God, then you will say, 'Ah! look! Moslems, Jews they are taking from one another.' Right? And that's the standard interpretation of modern-day academics. The great flood is a myth that transcends all civilizations according to modern historians as I had mentioned I think earlier. The Great Flood is a myth, I'm saying as a secular historian that it is a myth that transcends all civilizations. Every civilization believes in a great flood. You can analyze this and say, this means it's common folklore literature. The Old Testament has it (Genesis 7[14]), the Quran has it (Qamar 54:9–15[15]), Native Indians have it (Chickasaw Nation[16]), and the Aborigines have it (Coasts[17]), so there is a myth of a great flood. Or, you can flip it around 180 degrees and you can say that the reason why all of these civilizations have the myth of the great flood is that it's not a myth. It's a fact! You can flip it around and that's what we would do. So the fact that the Midrash mentions the pre-Messiah, Gog Magog, the Messiah, the Qiyāmah, and Islam mentions it, it could be that the source is the same. Maybe that's why there are so many parallels between the two.

(45.32) So Gog Magog are mentioned, as we said in the Quran and Sunnah. It is mentioned in the Old and New Testaments, and it is mentioned in Midrashic literature. How have our historians understood Gog Magog or Yaʾjūj Maʾjūj?

(45.43) Ibn Kathīr mentions that Yaʾjūj Maʾjūj are from the children of Adam (Ibn Kathīr. Tafsīr 18:92-96). They are banī Ādam (children of Adam, human beings). They are not alien species. They are flesh and blood like us. Some of our early historians, and this is not Quran and Sunnah. This is just folklore in history that they say that the concept of Yaʾjūj Maʾjūj go back to Yāfith b. Nūh (Japeth son of Noah). Now, this motif is biblical (Genesis 10:1–5[18]) and it is found in the tabiʿūn (Ibn Saʿd. Ṭabaqāt) and it's not in the Quran and Sunnah. It is biblical and we find in our early history, that Nūh had three sons: Sām, Hām, and Yāfith. This is a common motif that is found in the Old Testament. It is something that the Semitic races believe in and is found not in the Quran, not in the Sunnah, but in early Islamic historical traditions. This is why we don't necessarily have to believe in it. If it was the words of Allah ﷻ and His Messenger ﷺ, samiʿna wa aṭaʿna. If it's the word of a tabiʿī or even a ṣaḥābī, because this is history and it's not in ʿilm al-ghayb, we don't have to accept it. So this issue we find it in the tabiʿūn that Nūh had three sons: Sām, Hām, and Yāfith. And from Sām, we get the Semitic people: the Arab and the Hebrew race and, also according to this interpretation, Fāris and Rūm, the Persians and the Romans.

التفسير لابن كثير سورة الكهف ٩٢-٩٦ — بَيْنَهُمَا ثُغْرة يَخْرُجُ مِنْهَا يَأْجُوجُ وَمَأْجُوجُ عَلَى بِلَادِ التُّرْكِ، فَيَعِيثُونَ فِيهِمْ فَسَادًا، وَيُهْلِكُونَ الْحَرْثَ وَالنَّسْلَ، وَيَأْجُوجُ وَمَأْجُوجُ مِنْ سُلَالَةِ آدَمَ، عَلَيْهِ السَّلَامُ، كَمَا ثَبَتَ فِي الصَّحِيحَيْنِ: "إِنَّ اللَّهَ تَعَالَى يَقُولُ: يَا آدَمُ. فَيَقُولُ: لَبَّيْكَ وَسَعْدَيْكَ. فَيَقُولُ: ابْعَثْ بَعْثَ النَّارِ. فَيَقُولُ: وَمَا بَعْثُ النَّارِ؟ فَيَقُولُ: مِنْ كُلِّ أَلْفٍ تِسْعُمِائَةٌ وَتِسْعَةٌ وَتِسْعُونَ إِلَى النَّارِ، وَوَاحِدٌ إِلَى الْجَنَّةِ؟ فَحِينَئِذٍ يَشِيبُ الصَّغِيرُ، وَتَضَعُ كُلُّ ذَاتِ حَمْلٍ حَمْلَهَا، فَيُقَالُ: إِنَّ فِيكُمْ أُمَّتَيْنِ، مَا كَانَتَا فِي شَيْءٍ إِلَّا كَثَّرَتَاهُ: يَأْجُوجُ وَمَأْجُوجُ"
Ibn Kathīr. Tafsīr Qurʾān al-ʿAẓīm 18:92-96 — ... a valley in between, from which Yaʾjūj Maʾjūj will emerge into the land of the Turks and spread mischief there, destroying crops and people. Yaʾjūj Maʾjūj are among the progeny of Adam, peace be upon him, as was recorded in the two Ṣaḥīḥs (Bukhārī 6529, Muslim 222a): "Allah ﷻ will say, 'O Adam!' He will say, ' labbayk wa saʿdayk ' (at your service and pleasure).' ⌜Allah⌝ will say, "Send forth ⌜the group⌝ of Hell." Adam will say, 'What is ⌜the group⌝ of Hellfire?' Allah will say: 'Out of every thousand, nine hundred and ninety-nine will go to Hell and one will go to Paradise.' It was said to them: 'At that time young men will turn grey and every pregnant female will drop her load. Among you are two nations who never come to anything but they overwhelm it with their huge numbers: Yaʾjūj Maʾjūj.'

الطبقات الكبرى لابن سعد ج ١ ذِكْرُ نُوحٍ النَّبِيِّ — بَقالَ: أخْبَرَنا عَبْدُ الوهاب بن عطاء العجلي عن سعيد عَنْ قَتادَةَ عَنِ الحَسَنِ عَنْ سَمُرَةَ أنَّ رسول الله ﷺقال: «سامٌ أبُو العَرَبِ، وحامٌ أبُو الحَبَشِ، ويافِثُ أبُو الرُّوم» قالَ: أخْبَرَنا خالِدُ بْنُ خِداشِ بْنِ عَجْلانَ، أخْبَرَنا عَبْدُ اللَّهِ بْنُ وهْبٍ عَنْ مُعاوِيَةَ بْنِ صالِحٍ عَنْ يَحْيى بْنِ سَعِيدٍ عَنْ سَعِيدِ بْنِ المُسَيِّبِ قالَ: ولَدُ نُوحٍ ثَلاثَةٌ: سامٌ، وحامٌ، ويافِثُ۔ فَوَلَدُ سامٍ العَرَبُ وفارِسُ والرُّومُ وفِي كُلِّ هَؤُلاءِ خَيْرٌ۔ ووَلَدُ حامٍ السُّودانُ والبَرْبَرُ والقِبْطُ۔ ووَلَدُ يافِثَ التُّرْكُ والصَّقالِبَةُ ويَأْجُوجُ ومَأْجُوجُ۔
Ibn Saʿd. Ṭabaqāt al-Kubrá Vol. 1 "Mention of Nūh the Prophet" — ʿAbdulwahhāb b. ʿAtāʾ al- ʿAjali informed us, from Saʿīd, from Qatādah, from al-Ḥasan, from Samurah that, Rasūlullāh ﷺ said: 'Sām (Shem) is the father of the Arabs, and Ḥām (Ham) is the father of the Africans, and Yāfith (Japeth) is the father of the Romans.' He ⌜also⌝ said that Khālid b. Khidāsh b. ʿAjlān informed us, ʿAbdullāh b. Wahb, from Muʿāwiyah b. Ṣalāḥ, from Yaḥyá b. Saʿīd, from Saʿīd b. al-Musayyib said, 'Nūh had three sons: Sām, Ḥām, and Yāfith. So, from Sām came the Arabs, the Persians and the Romans, and there's good in all of them. From Ḥām came the dark-skinned (Sūdān), the Berbers, and the Copts. From Yāfith came the Turks, Slavs, and Gog Magog.
(47.27) This is a bit of a tangent. Back in the 1910s, when there were race laws in America, and Hitler got his race laws from America by the way, there was a problem with how do we classify Arabs? How do we classify Desi log (South Asians)? A Hindu sued in the Supreme Court. I'm not making this up and you can look this up. It is a famous case. I forgot the title. It was a Supreme Court case and he argued that he is Aryan meaning Caucasian. In fact, he said I am the asli (Urdu for the word: real) Aryan, and you guys are naqli maal (Urdu for the phrase: fake stuff). I'm the real guy. So he used these race theories, and from this as well, Middle Easterners said well we are Caucasians. We are the descendants of Sām. They brought in the Bible. We are this. So this is now a theory that they had. And that is why, to this day, some people say that if you're Arab or Desi, you're technically Caucasian. And, in fact, all of this is a little bit antiquated, to be honest, these views. They don't add up scientifically. But the point is this is the notion that Sam is Semitic, and Ham is the father of the Barbar (Berbers), the Qibṭ (Copts), and Sūdān (dark-skinned Africans). So African peoples are from Ham. And Yāfith is the father of the ātrāk (Turks), the Slavs, and the Yaʾjūj Maʾjūj. That is, the Russians and the Mongolians and whatnot are Yāfith.
(49.27) To be brutally honest, this entire trope smacks of racism and it's not found in the Quran and Sunnah and it seems to be Biblical. And it seems some of our early commentators copied and pasted from the Old Testament which is actually very common. There's a genre called isrāʿīliyyāt (Jewish lore) where some of our earliest scholars studied the Midrash, and they would study the Jewish folklore. And at that time, Jewish folklore was considered to be a civilization worthy of admiration and respect. So they would take this and then speak it in Arabic to the masses and the people would think that this is a part of Islamic folklore, even though it is coming from the Midrash. And this is well-known and I'm not inventing this. It's called isrāʿīliyyāt (Brown[19], Ibn Taymiyyah) Look this up. So Allah knows best, but I am very skeptical of all of this. In any case. So, Ibn Kathīr says they are the children of Yāfith. That's what I'm trying to say and all of this was that. And this is the standard interpretation of the majority of our medieval scholars.

مجموع الفتاوى لابن تيمية ١١/٤٦٣ — ۔۔۔وذَكَرَ أنَّ وهْبَ بْنَ مُنَبِّهٍ رَوى أنَّهُ كانَ فِي بَنِي إسْرائِيلَ عابِدٌ وأنَّهُ جَعَلَ فِي عُنُقِهِ طَوْقًا فِي حِكايَةٍ مِن حِكاياتِ بَنِي إسْرائِيلَ لا تَثْبُتُ۔ فقلت لهم: لَيْسَ لَنا أنْ نَتَعَبَّدَ فِي دِينِنا بِشَيْءِ مِن الإسرائيليات المُخالِفَةِ لِشَرْعِنا۔
Ibn Taymiyyah. Majmuʿ al-Fatāwá, Vol. 11/463 — ... he mentioned that Wahb b. Munabbih narrated that in Banī Isrāʾīl there was a pious person and that he put a collar around his neck which is one of the stories from the the stories of Banī Isrāʾīl that cannot be validated. I (Ibn Taymiyyah) said to them: It is not befitting for us to worship/follow in our religion of anything from the Isrāʿīliyyāt that in conflict with our Shariʿah.

(50.30) The fact that Yaʾjūj Maʾjūj are banī Ādam seems to be pretty clear from our tradition. banī Ādam is human beings. And we learned this from a number of evidences. Of them, is the famous hadith in Bukhārī itself (Bukhārī 6529), where Allah says to Adam, O Adam take the people of Hell to Hell and he shall take his children. And that's when the 999 will go. So the fact that his children include Yaʾjūj Maʾjūj shows that they are banī Ādam.

البخاري ٦٥٢٩ — عَنْ أَبِي هُرَيْرَةَ: أَنَّ النَّبِيَّ ﷺ قَالَ: «أَوَّلُ مَنْ يُدْعَى يَوْمَ الْقِيَامَةِ آدَمُ، فَتَرَاءَى ذُرِّيَّتُهُ فَيُقَالُ هَذَا أَبُوكُمْ آدَمُ۔ فَيَقُولُ لَبَّيْكَ وَسَعْدَيْكَ.۔ فَيَقُولُ أَخْرِجْ بَعْثَ جَهَنَّمَ مِنْ ذُرِّيَّتِكَ۔ فَيَقُولُ يَا رَبِّ كَمْ أُخْرِجُ؟ فَيَقُولُ أَخْرِجْ مِنْ كُلِّ مِائَةٍ تِسْعَةً وَتِسْعِينَ۔» فَقَالُوا: يَا رَسُولَ اللَّهِ إِذَا أُخِذَ مِنَّا مِنْ كُلِّ مِائَةٍ تِسْعَةٌ وَتِسْعُونَ، فَمَاذَا يَبْقَى مِنَّا؟ قَالَ: «إِنَّ أُمَّتِي فِي الأُمَمِ كَالشَّعَرَةِ الْبَيْضَاءِ فِي الثَّوْرِ الأَسْوَدِ۔»
Bukhārī 6529 — Abū Hurayrah: that the Prophet ﷺ said: "The first man to be called on the Day of Resurrection will be Adam who will be shown his offspring, and it will be said to them, 'This is your father, Adam.' Adam will say, ' labbayk wa saʿdayk ' (at your service and pleasure). Then Allah will say ⌜to Adam⌝, 'Take out of your offspring, the people of Hell.' Adam will say, 'O Lord, how many should I take out?' Allah will say, 'Take out ninety-nine out of every hundred." They (the Prophet's companions) said, "O Allah's Apostle! If ninety-nine out of every one hundred of us are taken away, what will remain out of us?" He said, "My followers in comparison to the other nations are like a white hair on a black ox."
Also see: Bukhārī 3348 4741 6530, Muslim 222
(51.03) Now, we have some really bizarre interpretations that are found in our books. And again, we have to again be a bit more discerning. Just because it's written in Arabic doesn't mean it's the "Gospel truth", pun definitely not intended. Just because we find it in an ancient book doesn't mean anything. We find ancient books written in our tradition that mentioned bizarre stories that are truly mind-boggling. In some of the earliest books from Kāʿb al-Aḥbār and others, there is a tradition found that once Adam had a wet dream and his fluid fell on the earth and that earth sprouted forth and it became Yaʾjūj Maʾjūj (Ibn Kathīr). So we find this in our folklore and we find it in respectable medieval books. And that's why, dear Muslims, we do need to be critical of our own tradition. We do need to be. Our ancient scholars were not infallible. We respect them, wallāhi, we do, but they were people of their time in place and we need to look at it in our time in place and be cognizant of their humaneness as we are cognizant of our humanity as well. So this is also found that Yaʾjūj Maʾjūj are banī Ādam but not banī Ḥawwāʾ. Go figure.

التفسير لابن كثير سورة الكهف ٩٢-٩٦ — وَقَدْ حَكَى النَّوَوِيُّ، رَحِمَهُ اللَّهُ، فِي شَرْحِ "مُسْلِمٍ" عَنْ بَعْضِ النَّاسِ: أَنَّ يَأْجُوجَ وَمَأْجُوجَ خُلِقُوا مِنْ مَنِيٍّ خَرَجَ مِنْ آدَمَ فَاخْتَلَطَ بِالتُّرَابِ، فَخُلِقُوا مِنْ ذَلِكَ فَعَلَى هَذَا يَكُونُونَ مَخْلُوقِينَ مِنْ آدَمَ، وَلَيْسُوا مِنْ حَوَّاءَ. وَهَذَا قَوْلٌ غَرِيبٌ جِدًّا، [ثُمَّ] لَا دَلِيلَ عَلَيْهِ لَا مِنْ عَقْلٍ وَلَا [مِنْ] نَقْلٍ، وَلَا يَجُوزُ الِاعْتِمَادُ هَاهُنَا عَلَى مَا يَحْكِيهِ بَعْضُ أَهْلِ الْكِتَابِ، لِمَا عِنْدَهُمْ مِنَ الْأَحَادِيثِ الْمُفْتَعَلَةِ، وَاللَّهُ أَعْلَمُ۔
Ibn Kathīr. Tafsīr Qurʾān al-ʿAẓīm 18:92-96 — ... and Nawawī, may Allah bless him, said in commentary of Muslim (al-Minhaj Sharḥ Ṣaḥīḥ Muslim bin Ḥajjāj) from some people that: 'Yaʾjūj Maʾjūj were created from the semen that was emitted by Adam then it mixed with sand. Thus, they were created from that, and based upon this they were created from Adam and not from Eve.' This statement is very strange, and it is not based on any evidence, neither rational nor transmitted. It is not mandatory to believe in what is said by some People of the Book because they have fabricated hadith, and Allah knows best.

(52.28) Getting back to Yaʾjūj Maʾjūj... time is so limited and I have so much to say, let's see if we can summarize this. To be brutally honest, the standard medieval interpretation of Yaʾjūj Maʾjūj is the following: this is what you find in Ibn Kathīr, you find it in the tafsīr literature of Samarqandī (Samarqandī), and of Thaʿlabī. Basically, this is the mainstream interpretation of our classical and Middle Ages of Islam. Ever since the beginning of writing tafsīr, let's say from three or four hundred Hijra to up until pre-modernity, up until 1800s CE, if you look at any book of tafsīr, any book of history, the notion was the following: Yaʾjūj Maʾjūj are a bizarre exotic tribe in the nether regions of the world that have been trapped by the Dhū al-Qarnayn thousands of years ago and they're still trapped to this day. Quite a few medieval historians have reported that: 'I know of a friend of mine who traveled to the end of the world and he saw with his own eyes the wall of Yaʾjūj Maʾjūj.' We find this in respectable Islamic books the notion that Yaʾjūj Maʾjūj are a living tribe blocked to this day behind the wall that was built four thousand or five thousand years ago. That wall, miraculously, is still there, people can see on the one side, and on the other side you have these savages that Allah knows how they're eating, drinking, replicating, whatnot, and they're still there for eons and eons.

التفسير بحر العلوم للسمرقندي سورة الكهف ٩٢-٩٦ — ويقال: ﴿[فَـ]مَا اسْتَطاعُوا لَهُ نَقْباً﴾ أي ما تحت السد في الأرض، لأنه بناه في الأرض إلى السماء۔ قال الفقيه رضي الله عنه: حدثنا عمرو بن محمد قال: حدثنا أبو بكر الواسطي قال: حدّثنا إبراهيم بن يوسف قال: حدثنا أبو حفص، عن سعيد، عن قتادة، عن أبي رافع، عن أبي هريرة (ابن ماجة ٤٠٨٠)۔۔۔ وروى أبو صالح، عن ابن عباس: «أن يأجوج ومأجوج لا يموت الرجل منهم حتى يلد لصلبه ألف ابن، وذكر: أن يأجوج ومأجوج -كما ذكرنا- وهما ابنا يافث بن نوح، فإذا انكسر السد وذلك عند اقتراب الساعة۔
Samarqandī. Tafsīr Baḥr al-ʿUlūm 18:92-96 — ... and Allah said: "So they could not scale it or dig through it," that is, what is beneath the barrier on earth because it is built from the earth to the sky. al-Faqīh, may Allah be pleased with him, said: ʿAmr b. Muḥammad said, Abū Bakr al-Wasiṭī narrated to us, Ibrāhīm b. Yūsuf narrated to us, Abū Ḥafs narrated to us, from Saʿīd, from Qatādah, from Abū Rafiʿ, from Abū Hurayrah that the Prophet ﷺ said (Ibn Mājah 4080)... And it is narrated from Abū Sāliḥ, from Ibn ʿAbbās that: 'A person of Yaʾjūj Maʾjūj does not die until he gives birth to one thousand children,' and he mentioned that, 'Yaʾjūj Maʾjūj, as we have mentioned, they are the sons of Yāfith b. Nūh. So when the barrier is broken then that is when the Hour has come near.
This is the standard interpretation of our scholars of the tradition and not of the Quran and Sunnah. You understand what I'm gonna get at. We don't blame them. In their timeframe, the world was unexplored, and in their timeframe, nobody traveled the world. The reason why Marco Polo became famous and Ibn Baṭṭuṭah became famous was because they traveled half the world. That's it, and they became world famous because they did what nobody had done. They simply went from one side of the known civilized world to the other side and they came back: Marco Polo went to Naples or to Italy, or to Sicily, and Ibn Baṭṭuṭah to to Tunisia where he was from. So people didn't travel and folklore and legends were very common and it was easy to believe these types of things that there is this nether region. Even if you read Ibn Baṭṭuṭah, by the way, you find bizarre fables: you find belief in mermaids, and you find weird creatures and whatnot. This is what he really believed that there are races and aliens... not aliens but you get my point. This is the notion of his time. Marco Polo as well he believes these types of things. So it's not surprising that our medieval scholars believe this type of stuff.
(55.25) Obviously, dare I say, anybody who knows science and geography and modern civilization, you cannot believe that there is a tribe for four thousand years trapped behind a wall, I mean, if you believe this, that's your position. I cannot believe it. I'm just being ⌜honest⌝. I find this very difficult to believe.

(55.47) So this has led people to do multiple things. The first interpretation, which is the standard interpretation of medieval Islam, is that maybe there are places in the world that are undiscovered, and maybe there is a race of people locked up behind the Caucasus mountains or in Mongolia or whatever, and they're still over there. Many Muslims still believe this. I have nothing to say to this. If you believe it, I don't believe and that is all I'm trying to say. I'm not trying to dismiss any person's belief and this is the belief of medieval scholars. If you still believe that there's a big wall that is lasting for thousands of years... By the way, no human structure is that fortified for four or five thousand years that nothing happens to it. Even the Great Wall of China needs to be built up or whatnot. It doesn't work that way. But anyway, if you believe it, then I am somebody whose mind doesn't believe this.

(57.16) ⌜The second interpretation:⌝ Others have said, we need to reinterpret Yaʾjūj Maʾjūj metaphorically. And this goes back to another thing that I kept on stalling when we talked about the Dajjāl because I want to talk about with Yaʾjūj Maʾjūj, and that is this newfangled interpretation that you do not find it in pre-modernity. This is a very modern interpretation. It only begins in the 60s and whatnot, and it has now become very common. So much so that many famous people, many mainstream people, are explicitly or implicit saying it in this land and in some islands in the Bermudas as well. There is a famous person (Hosein[20],[21],[22]) who is well known for this type of theory. No names need to be mentioned. That's not my philosophy to mention names, typically, where they say: the Dajjāl and Yaʾjūj Maʾjūj are symbolic. It's not an entity. Dajjāl is, he will say, globalization. and Yaʾjūj Maʾjūj, they might say, is Russia and America: the superpowers.

Honestly, jokes aside, I admire the fact that they're trying to salvage the tradition because they understand that mainstream interpretation doesn't make sense. So they say, you know what, Dajjāl is a demonic force, Dajjāl is a global Empire, Dajjāl is the new world order. Then you get into the triangle and the eye and this and that and the whole rabbit's hole begins: once you go down the rabbit hole, make duʿāʾ, there's nothing to be done once the person goes down that hole. What can I say if a person believes this as well.

(59.07) The problem comes that the same traditions that you get the concept of Dajjāl from, those same traditions tell you a lot about Dajjāl. So you can't pick and choose and reinterpret everything. Either you reject Dajjāl in totality, which some progressives and modernists have done that Dajjāl is not mentioned in the Quran and they reject all hadith. So they say let's be done with this. They reject Yaʾjūj Maʾjūj ahādith, so they say, well the Quran just mentions two tribes so they're going to come, some races will come and have a big war. Fair enough. If your principle is that you're going to reject hadith, that's not ours. If your principle is no-hadith, then you can derive an entire interpretation that is independent of mainstream Sunni Islam and be gone with it. But the deal of these folks is they claim to be Sunnis, and they are popular in Sunni circles, and they are trying to metaphorically reinterpret these traditions. We say, that I don't think in this case you can have your cake and eat it as well. It's nice to. I love to have my cake and eat it as well, but in this particular case I don't think it is methodologically sound because the same traditions that tell you about Dajjāl or tell you about Yaʾjūj Maʾjūj, they have all of these details we mentioned. It's pretty vivid the impression given: Dajjāl will be killed by ʿĪsá, one-on-one, the blood of the spear will be shown, it's clear, Yaʾjūj Maʾjūj, the corpses will be piled up. I mean those same traditions mention what we have just mentioned. So I'm not too sympathetic to this reinterpretation as well. I personally don't buy it.

(1.00.47) A third interpretation: and this became common. The first person (e.g. Sāʿātī) I know who, back in the 50s as far as I know, said that Yaʾjūj Maʾjūj are the Chinese race and the Great Wall that was built by Dhū al-Qarnayn is the wall of China (Sāʿātī). This notion spread as well back in that era because he, as well, this scholar -- again I grant him credit that he realized that the traditional interpretation doesn't make sense -- said that, we need to rethink through this. So he attempted to rethink through and, frankly, for his time and place, it was a bold move because he was criticized by mainstream Sunnism. The mainstream Sunni scholars said, no, we believe in this and that, but he wanted to again salvage the tradition.

د۔ فوزي محمد ساعاتي: (أستاذ التاريخ بجامعة أم القرى)، "فتاوى واستشارات الإسلام اليوم"، "أين يقع سد يأجوج؟!" جاوب — فتبين الآيات القرآنية التي تصف قصة ذي القرنين بأنه اتجه إلى بلاد مطلع الشمس، ثم إلى بلاد ما بين السدين، حيث إن بلاد بين السدين هي بلاد الصين۔۔۔ إن القوم الذين طلبوا من ذي القرنين بناء السد لهم، هم صينيون۔
Sāʿātī, Fawzī (Umm al-Qura University), "Where is the Wall of Yaʾjūj Located?!", "Fatwas and Opinions of Islam Today", Vol. 16, Page 222 — It is clear that the Quranic verses that describe the story of Dhū al-Qarnayn that he went to eastward lands, and then toward a land between two barriers. Therefore, the land that is between two barriers is the land of China... The nation that requested Dhū al-Qarnayn to build a wall for them, they are the Chinese.
Of course, what is the problem with believing that Yaʾjūj Maʾjūj are the Chinese folk and the great wall in the Quran is the Great Wall of China? What is the problem with this interpretation? Where does one begin with the problems of this interpretation? There are so many problems with this interpretation. One of the problems of this interpretation is that we know exactly who built the Great Wall and he wasn't a believer in Allah: Qin Shi Huang. He wasn't a believer in Allah, the famous emperor. He was one of the pagans of the Shinto religion or whatever it was. The Great Wall was actually built to protect the Chinese people from within not from without. Also, the Great Wall is not a barrier that is impenetrable. People go in and out all the time. In fact, I, myself have gone in and out of the Great Wall. I, in fact did a video that went viral two years ago (Qadhi[23]). I took a group to China three years ago and I stood on the Great Wall. I have a YouTube video clip: "Is the Great Wall of China the Wall of Yaʾjūj Maʾjūj". You can look at it yourself. I said no, it's not. Don't worry. It's not the Great Wall of theirs. So this as well doesn't make sense, na sar na per, neither heads nor tails, literally. The wall of Yaʾjūj Maʾjūj is not the Wall of China by any stretch of the imagination. It doesn't make sense as well.

(1.03.18) Where does this leave us? Another group says — and this is something that I have heard myself some ʿulamāʾ say — that perhaps Yaʾjūj Maʾjūj are not on earth, but under the earth, and that's why the satellites haven't discovered them. And this, again, I appreciate the salvaging. I really do. But how can human beings survive? There's no vegetation, no plants with the Sun, no oxygen, food and drink, and for thousands of years. According to these traditions we're talking about gazillions of people.

(1.04.14) What is the answer to this conundrum of Yaʾjūj Maʾjūj? I will disappoint you by saying that there is no clear-cut answer. But, wallāhī, to struggle with the truth and to admit the struggle is a safer position than to invent something that is far-fetched and then pretend that it is answering the problems. I don't have a solution to Yaʾjūj Maʾjūj.
I am personally skeptical, maybe, because of my own upbringing. I have a degree in engineering. I understand mathematics and chemistry and geology. You can quote back and say that Allāha ʿalā kulli shayʾin qadīr (Allah is All-Capable over all things), and I say, indeed Allāhu ʿalā kulli shayʾin qadīr, but are we obliged to believe that Yaʾjūj Maʾjūj are billions of people under the earth? This is my point. If the text told us explicitly then samiʿnā wa aṭaʿnā, but when the texts don't tell us this, can we rethink through and say this:
I conclude with two opinions: The first of which is plausible, and the second is embarrassing to mention but I will mention it.

(1.05.25) As for the plausible one: Allah knows best, perhaps, perhaps this notion of a living tribe of Yaʾjūj Maʾjūj is not correct. Because if you look at all of the traditions, there is only one tradition that is in Tirmidhī with one isnād that mentions Yaʾjūj Maʾjūj are daily digging and every single day they're told to go back. All the other traditions don't mention a living Yaʾjūj Maʾjūj. As for the hadith in Bukhārī that the wall has been opened, that could be a wall. To what level of metaphor is allowed? It's ijtihādī. If it were to be said that a wall has been opened is a metaphor, that indeed Yaʾjūj Maʾjūj is now closer to you, then personally, I don't see this as that much of a stretch versus interpreting all the hadith to mean that Yaʾjūj Maʾjūj are symbolic in nature. But again, it's ijtihādī.

The only tradition that mentions that Yaʾjūj Maʾjūj are alive right now and they are digging through every single day is a solitary narration in Tirmidhī (3153), and also in other books but the same isnād. I did my research on this because this is problematic. I have to say that I was relieved to find that classical scholars (Ibn Ḥajar), some of them, did problematize this hadith.

فتح الباري لابن حجر العسقلاني ٧١٣٥ — وقَدْ أخْرَجَ عَبْدُ بْنُ حُمَيْدٍ مِن طَرِيقِ كَعْبِ الأحْبارِ نَحْوَ حَدِيثِ أبِي هُرَيْرَةَ وقالَ فِيهِ فَإذا بَلَغَ الأمْرُ ألْقى عَلى بَعْضِ ألْسِنَتِهِمْ نَأْتِي إنْ شاءَ اللَّهُ غَدًا فنفرغ مِنهُ وأخرج ابن مردويه مِن حَدِيثِ حُذَيْفَةَ نَحْوَ حَدِيثِ أبِي هُرَيْرَةَ وفِيهِ فَيُصْبِحُونَ وهُوَ أقْوى مِنهُ بِالأمْسِ حَتّى يُسْلِمَ رَجُلٌ مِنهُمْ حِينَ يُرِيدُ اللَّهُ أنْ يَبْلُغَ أمْرُهُ فَيَقُولُ المُؤْمِنُ غَدًا نَفْتَحُهُ إنْ شاءَ اللَّهُ فَيُصْبِحُونَ ثُمَّ يَغْدُونَ عَلَيْهِ فَيُفْتَحُ الحَدِيثَ وسَنَدُهُ ضَعِيفٌ جِدًّا۔
Ibn Ḥajr. "7135." Fatḥ al-Bārī bi-Sharḥ Ṣaḥīḥ al-Bukhārī — ʿAbd b. Ḥumayd collected from the path of Kaʿb al-Aḥbār similar to the Hadith of Abū Hurayrah and said in it: "When it was the time ordered, the statement 'We shall in shāʾ Allāh come tomorrow and complete it' was put on some of their tongues." Ibn Mardawayh collected from the Hadith of Ḥudhayfah similar to the Hadith of Abū Hurayrah and said in it: "Then they got up in the morning and it was stronger than it was the day before until one the men from among them became a Muslim when Allah willed for the time to be, then the believer said, 'Tomorrow in shāʾ Allāh we shall open i't, and then they woke up then started on it the next day and it opened.'" It's chain is ḍaʿīf jiddan (extremely weak).
(1.06.57) Ibn Kathīr, amongst them, who said that this tradition seems to have an ʿillah or a hidden defect and it's not from the Prophet ﷺ and it might be coming from the Isrāʾīliyyat (Ibn Kathīr) This is because Abū Hurayrah also studied with Kaʿb al-Aḥbār. Kaʿb al-Aḥbār was the son of a rabbi and he would narrate Isrāʾīliyyat. Abū Hurayrah would listen to him and narrate and one of the students of Abū Hurayrah assumed it to be from the Prophet ﷺ. This is Ibn Kathīr saying this, not me. So he said perhaps it is from the Isrāʾīliyyat. And this is what I firmly believe; simply because it is highly problematic to posit that there are billions of people somewhere in the world clawing away.

تفسير ابن كثير سورة الكهف ٩٨ — وَرَوَاهُ أَحْمَدُ أَيْضًا عَنْ حَسَنٍ هُوَ ابْنُ مُوسَى الْأَشْيَبُ عَنْ سُفْيَانَ، عَنْ قَتَادَةَ، بِهِ۔ وَكَذَا رَوَاهُ ابْنُ مَاجَهْ، عَنْ أَزْهَرَ بْنِ مَرْوَانَ، عَنْ عَبْدِ الْأَعْلَى، عَنْ سَعِيدِ بْنِ أَبِي عَرُوبَة، عَنْ قَتَادَةَ قَالَ: حَدَّثَ رَافِعٌ. وَأَخْرَجَهُ التِّرْمِذِيُّ، مِنْ حَدِيثِ أَبِي عَوَانَةَ، عَنْ قَتَادَةَ۔ ثُمَّ قَالَ: غَرِيبٌ لَا نَعْرِفُهُ إِلَّا مِنْ هَذَا الْوَجْهِ۔ وَهَذَا إِسْنَادُهُ قَوِيٌّ، وَلَكِنْ فِي رَفْعِهِ نَكَارَةٌ؛ لِأَنَّ ظَاهِرَ الْآيَةِ يَقْتَضِي أَنَّهُمْ لَمْ يَتَمَكَّنُوا مِنَ ارْتِقَائِهِ وَلَا مِنْ نَقْبِهِ، لِإِحْكَامِ بِنَائِهِ وَصَلَابَتِهِ وَشِدَّتِهِ. وَلَكِنْ هَذَا قَدْ رُوِيَ عَنْ كَعْبِ الْأَحْبَارِ: أَنَّهُمْ قَبْلَ خُرُوجِهِمْ يَأْتُونَهُ فَيَلْحَسُونَهُ حَتَّى لَا يَبْقَى مِنْهُ إِلَّا الْقَلِيلُ، فَيَقُولُونَ: غَدًا نَفْتَحُهُ. فَيَأْتُونَ مِنَ الْغَدِ وَقَدْ عَادَ كَمَا كَانَ، فَيَلْحَسُونَهُ حَتَّى لَا يَبْقَى مِنْهُ إِلَّا الْقَلِيلُ، فَيَقُولُونَ كَذَلِكَ، وَيُصْبِحُونَ وَهُوَ كَمَا كَانَ، فَيَلْحَسُونَهُ وَيَقُولُونَ: غَدًا نَفْتَحُهُ. وَيُلْهَمُونَ أَنْ يَقُولُوا: "إِنْ شَاءَ اللَّهُ"، فَيُصْبِحُونَ وَهُوَ كَمَا فَارَقُوهُ، فَيَفْتَحُونَهُ. وَهَذَا مُتَّجه، وَلَعَلَّ أَبَا هُرَيْرَةَ تَلَقَّاهُ مِنْ كَعْبٍ. فَإِنَّهُ كَثِيرًا مَا كَانَ يُجَالِسُهُ وَيُحَدِّثُهُ، فَحَدَّثَ بِهِ أَبُو هُرَيْرَةَ، فَتَوَهَّمَ(١٧) بَعْضُ الرُّوَاةِ عَنْهُ أَنَّهُ مَرْفُوعٌ، فَرَفَعَهُ، وَاللَّهُ أَعْلَمُ۔
Ibn Kathīr. Tafsīr Qurʾān al-ʿAẓīm 18:98 — (re: Aḥmad 10632) ... and it also narrated by Aḥmad from Ḥasan – who is the son of Mūsa al-Ashyab – from Sufyān, from Qatādah. Similarly, it is narrated by Ibn Mājah from Azhar b. Marwān, from ʿAbdalaʿlá, from Saʿīd b. Abū ʿArubah, from Qatādah who said it was narrated by Rafiʿ. It was also collected by Tirmidhī from the Hadith of Abū ʿAwānah from Qatādah, and then ⌜Tirmidhī⌝ said regarding it, 'It is Gharīb (strange solitary), we do not know of it except from this path.' This chain is strong, however, it being marfūʿ (attributed to Rasūlullāh ﷺ) may not have legitimacy. This is because the apparent ⌜meaning⌝ of the āyah demands that they will not be able to go over it or dig through it due to the fact of its construction and its firmness and strength. However, it has also been narrated from Kaʿb al-Aḥbār: 'They, before their release, they came to it and dug it until none remain but a few of them۔۔۔ so they said the, tomorrow we shall open it, and they were inspired to say in shāʾ Allāh, and when they woke up, ⌜the barrier⌝ was the way they had left it and we opened it.' And this is muttajih (indicative) that Abū Hurayrah may have gotten it from Kaʿb because he used to sit with him a lot and narrate from him, and this Hadith was also narrated from Abū Hurayrah. Some narrated may have assumed that it was marfūʿ (attributed to Rasūlullāh ﷺ) and they made it marfūʿ, and Allah knows best.
So the first interpretation which is posited by a group of people — let's just leave it like that, where a very wise person once said let's just leave it like that — is that Yaʾjūj Maʾjūj are a group of people that will come towards the end of times and they will wreak havoc and do this and that. So we get ourselves out of the problem of them being alive right now. As for the wall of Dhū al-Qarnayn, there were maybe their biological ancestors or maybe some other tribe that had those characteristics, and they were trapped by Dhū al-Qarnayn. That did happen, but we don't have to affirm that they are still trapped five thousand years later. Rather, maybe they're their descendants or maybe people similar to them so they are called Yaʾjūj Maʾjūj. This is the first interpretation and I am very sympathetic to it and it seems and it solves many of our problems.

(1.08.44) There is another interpretation that I hesitate to even verbalize. I will tell you, honestly, this is not mine. I will honestly tell you this is something that... I am involved in many discussions of this nature with many people and whatnot, and one of my scholarly friends in a private conversation -- so he will not allow me to mention his name -- but I am telling you something that you should not believe is coming from me. Okay? Are you guys ready? Don't ascribe this to me, please. So we were talking with a group of ʿulamāʾ -- a group of students of knowledge and whatnot, call them whatever you will -- and we were talking about this problematization. It is a problem, wallāhi, it's a problem for any rational man. What are you going to do with Yaʾjūj Maʾjūj? It's not an easy thing to come around. And even he was hesitant but he brought it up.
He said, let's look at these traditions again. We see that: first and foremost, Yaʾjūj Maʾjūj seemed to be human, but not human. You see where this is heading:

They seem to be a race of people that cannot be fought and they seem to be doing things that are bizarre, like drinking up all of this water. Humans can't do that.
Mentally they don't seem to be a hundred percent there when they think they can kill the people of the heavens. This isn't normal and this isn't rational.
The regular human beings alive, the followers of ʿĪsá, are so terrified of this group that they don't even want to see them. They're fleeing away from them.
They will not fight them, the hadith mentions. They will not be able to be fought: lā yaday li āhad bi qitālihim (Muslim 2937a).
⌜They shall die the death of one man.⌝
And, he mentions that if you look at the popular imagination of our times you find a genre of literature and horror movies. You see where this is heading. He mentions 'the word', and my jaw just dropped. I laughed and I said are you serious? He said, hear me out, hear me out! Don't call them that word -- for those who don't know the word, maybe the young can tell them, later on -- don't call them that word, but the concept! What if? We're talking about chemical warfare. We're talking about Dajjāl. We're talking about the bird falling down? And things are happening, weapons being unleashed, and weapons beyond our understanding. What if the concept is there that these groups of people are human but not quite human and they're doing all of these things? Then everything just started clicking in my head, check, check, check, check. I'm like this is so ridiculous you will never find me saying this at a lecture, and here I am in a lecture saying it.
(1.11.52) But in any case, Allāhu aʿlam, frankly it makes more sense than believing that a billion people are somewhere in Timbuktu or Zimbabwe or some faraway land. It makes more sense to me because Allāhu aʿlam at the end of the day. Also, the key point is that they shall die the death of one man. How will they be gotten rid of? Allah will send a disease, some type of antivirus, some type of vaccine, I'm just saying what my friend said because the hadith mentions this explicitly, does it not? Allah will send something that will get them in the neck and they will die the death of one person.
So when my friend kept on going over all of these points, my laughter turned to serious contemplation. And I said, but how do we tell the public this? Then I said, I'll just project it onto my friend -- which is true it is coming from him -- and I'll take myself out of the picture so that as you laugh, you laugh at my friend, but the laughter will slowly turn to contemplation and deep down inside you'll realize this makes a lot more sense than anything else out there.

(1.13.11) So we conclude by stating that Yaʾjūj Maʾjūj are a reality. We believe in them because the Quran mentions it. And that these enigmatic descriptions should not cause us to doubt because strange things will happen towards the end of times. Don't base the validity of Islam on trying to understand Yaʾjūj Maʾjūj. That's ridiculous! We base the validity of Islam on the Quran, on the beauty of Islam, on Tawḥīd, on lā ilāha illa Allāh, and on the fact that it answers all the big questions of life. Islam comes with some things that may be beyond our comprehensions such as a Yaʾjūj Maʾjūj. We just have to do samiʿnā wa aṭaʿnā. And when it (the Day of Judgement) happens all of these are hadith will fit into place and we will see and say that, oh! I get it! that's what was being referenced here.

(1.15.08) ... We brought this up and this brother's response was -- everything projected on to him I'm scot-free, this brothers response and he did respond in this manner was -- that perhaps there is some type of strain of virus or whatever you want to call it that has been trapped up -- it has been put away -- but it will be released or unleashed at that point in time. And so this is the breaking of that wall that will affect a lot of people, Allāhu aʿlam. Let's leave it at that.
(1.16.36) ... Why can't our scholars say these are ayāt of mutashābihāt (āyāt with indefinite meaning)? So the ayāt of mutashābihāt have a meaning that is understood and they have a meaning that is not understood. We're dealing with the part that is understood. What do we do now? If you want to stop at this and say I don't want to go beyond this, then that's good for you, but what do you do to our 25-year-old college kid who comes and he keeps on saying what do we do about this? Do we believe in these fairy tales? This is mythology. Would you believe this? What do we do to that young mind if we tell him that you shut up and don't ask questions? We turn him away. What I'm trying to do is to save the īmān of that generation. al-ḥamdu lillāh, most of us elders, we have no worries, al-ḥamdu lillāh, we're not worried about these things whether we understand or don't understand we know that Islam is true. We know Islam to be true! Our younger generation doesn't have that level of īmān in the first place. So when these issues come their īmān is not strong enough to overcome, so they say we're going to reject Islam! I would rather present an alternative that is somewhat palatable and they can then accept it rather than have them reject Islam. Is that clear?
(End of video transcript)
All citations within the video transcript are added by the contributors of this blog. Minor typographical or grammar corrections have been applied.

Yusuf Ali, Abdullah. The Holy Qur'an: Text, Translation and Commentary. Sheikh Muhammad Ashraf Publishers, Lahore (United India), 1938.↩︎
Svensson, Jonas. "Computing Qur'āns: A Suggestion for a Digital Humanities Approach to the Question of Interrelations between English Qur'an Translations." Islam and Christian-Muslim Relations, vol. 30, no. 2, 2019, pp. 211–229.↩︎
Yusuf Ali's Commentary on Āyah 18:83: n. 2428. Literally, "the Two-horned one", the King with the Two Horns, or the Lord of the Two Epochs. Who was he? In what age, and where did he live? The Qur-ān gives us no material on which we can base a positive answer. Nor is it necessary to find an answer, as the story is treated as a Parable. Popular opinion identifies Ẓul-qarnain with Alexander the Great. An alternative suggestion is an ancient Persian King, or a prehistoric Himyarite King. See a brief account of the controversy in Appendix VII printed at the end of this Sūra.↩︎
Yusuf Ali's Appendix VII, "Who was Ẓul-Qarnain?": ۔۔۔ Now the generality of the world of Islam have accepted Alexander the Great as the one meant by the epithet Ẓul-qarnain. But some of our ʿUlamā have raised doubts about it and made other suggestions. One is that it was not the Macedonian Alexander the Great, but an earlier prehistoric king contemporary with Abraham; because, they say, Ẓul-qarnain was a man of Faith (xviii. 88, 98), while Alexander the Great was a Pagan and believed in Grecian gods۔۔۔ Personally, I have not the least doubt that Ẓul-arnain is meant to be Alexander the Great, the historic Alexander, and not the legendary Alexander, of whom more presently. My first appointment after graduation was that of Lecturer in Greek history. I have studied the details of Alexander's extraordinary personality in Greek historians as well as in modern writers, and have since visited most of the localities connected with his brief but brilliant career. Few readers of Quranic literature have had the same privilege of studying the details of his career.↩︎
Wheeler, Brannon M. "Moses or Alexander? Early Islamic Exegesis of Qurʾān 18:60-65." Journal of Near Eastern Studies, vol. 57, no. 3, 1998, pp. 191–215: Footnote 41: There is a discussion of this identification in Southgate, Iskandarnamah, n. 45 to appendix III, pp. 220-21. There is referenced the work of Abū al-Kalām Āzād, Dhu al-Qarnayn yā Kürush-i kabīr, trans, (into Persian) M. A. Bastani Parizi (Tehran, 1965), who argues that the Q 18:83-102 was revealed to the Prophet in response to questions asked him by some Jews.↩︎
Ali, Muhammad. The Holy Qur'an: Containing the Arabic Text with English Translation and Commentary. Islamic Review, England, 1917: Āyah 18:83: Footnote 1517 The word zulqarnain literally means the two-horned one. The reference is to the two-horned ram of Daniel's vision (Dan. 8: 3), which he interpreted as the kingdom of Media and Persia, which were combined into a single kingdom under one ruler, Cyrus, who is erroneously called Darius in the Bible (En. Bib. and Jewish En., Art. "Darius"). The reference in Daniel's vision is, however, not to Cyrus but to Darius I Hystaspis (521-485 B.C.), "who allowed the Jews to rebuild their temple, and is referred to in Ezra 4:5, 24; 5:5; 6:1; Hag. 1:1;2:10; Zech. 1:17, and probably in Neh. 12: 22. His liberality towards the Jews is in complete accord with what we know otherwise of his general policy in religious matters towards the subject nations" (En. Bib. "Darius"). That "the two-horned ram" of Daniel's vision is the king of Media and Persia is made plain in Daniel's book, where the interpretation of the dream is given in the following words: "The ram which thou sawest having two horns are the kings of Media and Persia" (Dan. 8:20). That the reference in the Qur-án in the history of Zulqarnain is to Darius I is clear from the fact that "Darius was the organizer of the Persian Empire. His conquests served to round out the boundaries of his realm in Armenia, the Caucasus, and India, and along the Turanian steppes and the highlands of Central Asia" (Jewish En., "Darius I"). The following remarks in the En. Br. strengthen this view: "Darius in his inscriptions appears as a fervent believer in the true religion of Zoroaster. But he was also a great statesman and organizer. The time of conquests had come to an end; the wars which Darius undertook, like those of Augustus, only served the purpose of gaining strong natural frontiers for the empire and keeping down the barbarous tribes on its borders. Thus Darius subjugated the wild nations of the Pontic and Armenian mountains, and extended the Persian dominion to the Caucasus; for the same reason he fought against the Sacœ and other Turanian tribes." The references in this quotation to Darius being a fervent believer in the true religion of Zoroaster, to his subduing the barbarous tribes on the borders, to his gaining strong natural frontiers for the empire, and to his fighting against the Sacœ clearly point him out as the Zulgarnain of the Qur-án.↩︎
Behistun Inscription: by the Persian King Darius I the Great, translated by L.W. King and R.C. Thompson in "The Sculptures and Inscription of Darius the Great on the Rock of Behistun in Persia", 1907: [i.1] I am Darius, the great king, king of kings, the king of Persia, the king of countries, the son of Hystaspes, the grandson of Arsames, the Achaemenid۔۔۔ [i.5] King Darius says: By the grace of Ahuramazda am I king; Ahuramazda has granted me the kingdom. [i.6] King Darius says: These are the countries which are subject unto me, and by the grace of Ahuramazda I became king of them: Persia, Elam, Babylonia, Assyria, Arabia, Egypt, the countries by the Sea, Lydia, the Greeks, Media, Armenia, Cappadocia, Parthia, Drangiana, Aria, Chorasmia, Bactria, Sogdia, Gandara, Scythia, Sattagydia, Arachosia and Maka; twenty-three lands in all. [i.7] King Darius says: These are the countries which are subject to me; by the grace of Ahuramazda they became subject to me; they brought tribute unto me. Whatsoever commands have been laid on them by me, by night or by day, have been performed by them. [i.8] King Darius says: Within these lands, whosoever was a friend, him have I surely protected; whosoever was hostile, him have I utterly destroyed. By the grace of Ahuramazda these lands have conformed to my decrees; as it was commanded unto them by me, so was it done. [i.9] King Darius says: Ahuramazda has granted unto me this empire. Ahuramazda brought me help, until I gained this empire; by the grace of Ahuramazda do I hold this empire. [i.8] King Darius says: Within these lands, whosoever was a friend, him have I surely protected; whosoever was hostile, him have I utterly destroyed. By the grace of Ahuramazda these lands have conformed to my decrees; as it was commanded unto them by me, so was it done.↩︎
Rowe, Bruce M.; Levine, Diane P. (2015). A Concise Introduction to Linguistics. Routledge. pp. 340–341.↩︎
Ezekiel 38:15–16: You will come up from your place out of the far north, you and many peoples with you, all of them riding on horses, a great company and a mighty army. You will come up against My people Israel like a cloud, to cover the land. It will be in the latter days.↩︎
Revelation 20:7–9: Now when the thousand years have expired, Satan will be released from his prison and will go out to deceive the nations which are in the four corners of the earth, Gog Magog, to gather them together to battle, whose number is as the sand of the sea. They went up on the breadth of the earth and surrounded the camp of the saints and the beloved city. And fire came down from God out of heaven and devoured them.↩︎
Midrash, Vaera, Siman 16: ۔۔۔ When Moses heard that, Moses went out of the city from Pharaoh and spread forth his hands unto the Lord, and the thunders and the hail ceased, and the rain was not poured upon the earth. They were suspended in mid-air. When did they descend? Some descended upon the Amorites in the days of Joshua, as it is said: The Lord cast down great stones from heaven upon them, and the remainder will fall on Gog Magog in the days of the Messiah. And the thunders ceased.↩︎
Ginzberg, Lois. "VII Elijah, Forerunner of the Messiah." Legends of the Jews, Vol 4, Sacred Texts, 1909 : Elijah's preparatory work will be begun three days before the advent of the Messiah. Then he will appear in Palestine, and will utter a lament over the devastation of the Holy Land, and his wail will be heard throughout the world. The last words of his elegy will be: "Now peace will come upon earth!" When the evil-doers hear this message, they will rejoice. On the second day, he will appear again and proclaim: "Good will come upon earth!" And on the third his promise will be heard: "Salvation will come upon earth." Then Michael will blow the trumpet, and once more Elijah will make his appearance, this time to introduce the Messiah.↩︎
ben Maimon, Moses (Maimonides also known as Rambam). "Introduction to Mishnah Tractate Sanhedrin, Chapter 10." Perek Chelek: (1) Belief in the existence of the Creator, who is perfect in every manner of existence and is the Primary Cause of all that exists. (2) The belief in God's absolute and unparalleled unity. (3) The belief in God's non-corporeality, nor that He will be affected by any physical occurrences, such as movement, or rest, or dwelling. (4) The belief in God's eternity. (5) The imperative to worship God exclusively and no foreign false gods. (6) The belief that God communicates with man through prophecy. (7) The belief in the primacy of the prophecy of Moses our teacher. (8) The belief in the divine origin of the Torah. (9) The belief in the immutability of the Torah. (10) The belief in God's omniscience and providence. (11) The belief in divine reward and retribution. (12) The belief in the arrival of the Messiah and the messianic era. (13) The belief in the resurrection of the dead.↩︎
Genesis 7: 6 For in another seven days, I will make it rain upon the earth for forty days and forty nights, and I will blot out all beings that I have made, off the face of the earth." 5 And Noah did, according to all that the Lord had commanded him. 6 And Noah was six hundred years old, and the flood came about, water upon the earth.↩︎
Qamar 54:9–15: The people of Noah denied before them, and they denied Our servant and said, "A madman," and he was repelled. 10 So he invoked his Lord, "Indeed, I am overpowered, so help." 11 Then We opened the gates of the heaven with rain pouring down 12 And caused the earth to burst with springs, and the waters met for a matter already predestined. 13 And We carried him on a [construction of] planks and nails, 14 Sailing under Our observation as reward for he who had been denied. 15 And We left it as a sign, so is there any who will remember?↩︎
Chickasaw Nation, "Story of the Flood." www.chickasaw.net/Our-Nation/Culture/Beliefs/Legend-of-the-Flood.aspx. Accessed 5 Sept. 2022. : Long ago, perhaps in the days when our Chickasaw ancestors still resided in the land of the setting sun, the Great Spirit, Aba'Binni'li', sent rain. Soon, water covered all the Earth.. All drowned except one family and a pair of each of all the animals۔۔۔ Aba'Binni'li' also told them that, eventually, the Earth would be destroyed by fire, its ruin presaged by a rain of flood and oil. Chickasaws are not the only North American Indian Tribe who has a story of the flood. Almost every other ancient people, from the Chinese to the Mayans and Incas, had their own version that told of destruction of the world by water.↩︎
Coasts, Howard. "Australian Aboriginal Flood Stories." creation.com, 23 Apr. 2021, https://creation.com/australian-aboriginal-flood-stories : Ngowungu became very angry and decided to drown the people۔۔۔ With the rain and thunder was a terrible wind which broke great limbs off trees and rooted up others۔۔۔ The flood rose higher and higher till all the land was covered except the tops of two or three mountains. From further west a man and his wives with a dog were battling their way in a canoe when a bird with a leaf in its mouth flew in front of them showing them the way to Mt. Broome. They eventually reached Mt. Broome and landed there where some other survivors were۔۔۔ The waters began to go down and eventually disappeared off the country. All other people were drowned.↩︎
Genesis 10:1–5: 1 Now these are the generations of the sons of Noah, Shem, Ham, and Japheth: and unto them were sons born after the flood. 2 The sons of Japheth; Gomer, and Magog, and Madai, and Javan, and Tubal, and Meshech, and Tiras. 3 And the sons of Gomer; Ashkenaz, and Riphath, and Togarmah. 4 And the sons of Javan; Elishah, and Tarshish, Kittim, and Dodanim. 5 By these were the isles of the Gentiles divided in their lands; every one after his tongue, after their families, in their nations.↩︎
Brown, Jonathan A. C. "Even If It's Not True It's True: Using Unreliable Ḥadīths in Sunni Islam." Islamic Law and Society, vol. 18, no. 1, 2011, pp. 33–34 : Modern Salafīs identified hadiths falsely attributed to the Prophet and stories from Jewish lore (isrāʿīliyyāt) as the media by which Muslims legitimized these foreign influences. Like Ibn al-Jawzi centuries earlier, in part it was the perceived social cost of these inauthentic practices and the forgeries legitimizing them that alarmed Modernist Salafīs.↩︎
Hosein, Imran, "Gog and Magog: Shaykh Imran Hosein", YouTube, uploaded by UmranTV English, June 20, 2019, https://www.youtube.com/watch?v=3jVn67bCJCY ↩︎
Hosein, Imran, "The Quran, the Great War, and the West", Iron Heart Publishing, April 14, 2021↩︎
Hosein, Imran, "Gog and Magog in the Modern World", Iron Heart Publishing, January 1, 2021↩︎
Qadhi, Yasir, "China Tour (Part 6): Who Built The Great Wall of China? | Shaykh Dr. Yasir Qadhi", YouTube, uploaded by Yasir Qadhi, January 3, 2019, https://www.youtube.com/watch?v=JylfSZsM0Hg ↩︎

Summary

[[Ibn Balban al-Hanbali]] — Sun, 20 Oct 2024 15:23:49 GMT

Abridged version of Kafi al-Mubtadi contains Hanbali acts of worship.

Ibn Balban al-Hanbali

Commentary of Ibn Jawzi on Ihya - Minhaj al-Qasidin

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

[[Ibn al-Qayyim]] — Sun, 01 Sep 2024 05:27:36 GMT

#patience #definition #patience #patience #difficulty #ease #complaint #patience #patience #patience #patience #patience #animals #jinn #angels #patience #patience #patience #patience #patience #worship #patience #sin #patience #trial #patience #fiqh #patience #obligation #patience #recommendation #patience #prohibition #patience #detested #patience #permissible #patience #patience #allah #attributes #patience #complaint #patience #nobility #patience #patience #knowledge #patience #action #patience #patience #trail #difficulty #ease #patience #worship #patience #deed #sin #patience #trial #difficulty #patience #patience #patience #speech #sexual #patience #quran #patience #sunnah #patience #illness #patience #companions #patience #companions #patience #quran #patience #death #patience #death #funeral #patience #death #funeral #patience #faith #patience #love #allah #patience #sake #destiny #decree #patience #gratitude #quran #gratitude #reward #gratitude #satan #gratitude #worship #servitude #gratitude #sunnah #gratitude #companions #gratitude #gratitude #prayer/sajdah #gratitude #virtue

Definition of patience #patience #definition
What scholars have said about patience #patience
Is it better to have patience at a time of difficulty, or to be in a situation that does not require patience #patience #difficulty #ease
Patience and Shakwah (complaint) #complaint
Opposing forces #patience
Further definition of patience #patience
Is it possible to obtain the quality of patience? #patience
Different perspectives on patience #patience
Different degrees of patience #patience
The patience of men and the patience of animals #animals
The patience of jinn #jinn
The patience of angels #angels
The patience of man #patience
Different degrees of patience #patience
Different strengths of patience #patience
When patience is needed #patience
Patience in worshipping Allah #patience #worship
Patience in abstaining from wrong action #patience #sin
Patience at times of trial and adversity #patience #trial
Five categories of patience #patience #fiqh
Obligatory patience (wajib ) #patience #obligation
Encouraged patience (mundub) #patience #recommendation
Forbidden patience (mahdhur) #patience #prohibition
Disliked patience (makruh) #patience #detested
Permissible patience (mubah) #patience #permissible
Good patience and bad patience #patience
Emulating the attributes of Allah #patience #allah #attributes
No contradiction between patience and complaining to Allah #patience #complaint
The patience of noble people and the patience of ignoble people #patience #nobility
Ways of strengthening patience #patience
Knowledge #patience #knowledge
Action #patience #action
Strengthening the motive of reason and religion
Man cannot do without patience #patience
Patience at a time of adversity is easier than at a time of ease #patience #trail #difficulty #ease
Patience in worship #patience #worship
Patience in abstaining from committing wrong actions #patience #deed #sin
Patience in adversity and in situations beyond man's control #patience #trial #difficulty
Patience in situations which are started by choice, but whose consequences get out of hand #patience
What is the most difficult type of patience? #patience
Patience in abstaining from wrong actions of speech and sexual wrong actions #patience #speech #sexual
Patience in the Quran #patience #quran
Ahadith about patience #patience #sunnah
Patience at the time of sickness #patience #illness
Sahabah on the virtues of patience #patience #companions
The story of Urwah b. al-Zubayr #patience #companions
Beautiful patience (sabr jamîi - Yûsuf 12:83) and panic #patience #quran
Patience at the time of bereavement #patience #death
Eulogizing and wailing Saying a few words #patience #death #funeral
The deceased person suffers because of the people's wailing for him #patience #death #funeral
Patience is half of Iman #patience #faith
Patience and loving Allah #patience #love #allah
Patience for the sake of Allah , by the help of Allah and in accepting the decree of Allah #patience #sake #destiny #decree
Different degrees of patience #patience
Gratitude in the Quran #gratitude #quran
The rewards of gratitude #gratitude #reward
Iblis and gratitude #gratitude #satan
Gratitude and Ibadah #gratitude #worship #servitude
Ahadith on gratitude #gratitude #sunnah
The Sahabah and Tabi‘în on gratitude #gratitude #companions
Gratitude of different faculties #gratitude
Prostration of gratitude #gratitude #prayer/sajdah
All the good deeds of man cannot pay for one blessing of Allah #gratitude #virtue

[[Ibn Taymiyyah]] — Sun, 01 Sep 2024 05:27:36 GMT

#destiny #decree #patience #type #destiny #decree #sin #trial #difficulty #patience #reward #forgiving #heart #humiliation #honor #reward #benefit #introspection #patience #reward #allah #nearness #patience #faith #patience #self #control #patience #allah #patience #oppression #patience #dispute #patience #oppression #patience #oppression #elevation #expiation #patience #forgiving #enemy #patience #elevation #virtue #gratitude #gratitude #gratitude

Al the Decrees of Allاh Are Merchandise for the Believer #destiny #decree
The Types of Patience #patience #type

Allah and His Decree Upon the Servant #destiny #decree
The Role of Sins in Calamities #sin #trial #difficulty
The Reward for Patience and Granting Pardon #patience #reward #forgiving
A Peaceful, Serene Heart #heart
Between Humiliation and Honor #humiliation #honor
The Recompense For an Action is of its Like #reward
Preserving One's Beneficial Interests #benefit
Knowing the True Status of One's Soul #introspection
Reward Lies with Allah Alone and Attainment is Through Patience #patience #reward
Observing Allah'a Nearness, Love and Support #allah #nearness
Patience is One-Half of Faith #patience #faith
Subduing and Dominating the Soul #patience #self #control
Allah is the Guardian of the Patient 4.4 #patience #allah
Patience Forces the Oppressor to Leave his Oppression #patience #oppression
Do Not Incite Your Disputant #patience #dispute
Absence of Patience Leads to Oppression Itself #patience #oppression
Being Oppressed Expiates Sins and Raises the Rank #patience #oppression #elevation #expiation
Patience and Pardon Subdues Your Enemy #patience #forgiving #enemy
Maintaining One's Lofty Station #patience #elevation
An Act of Goodness Gives Birth to More Goodness #virtue

Gratitude
Ibn al-Qayyim on Gratitude #gratitude
Imam al-Sa'di on Gratitude #gratitude
Imam Ibn Baz on Gratitude #gratitude

[[Ibn al-Qayyim]] — Sun, 01 Sep 2024 05:27:36 GMT

#patience #definition #patience #patience #meaning #patience #type #patience #type #patience #type #patience #type #patience #fiqh #patience #patience #patience #patience #patience #patience #patience #quran #patience #sunnah #patience #companions #patience #death #patience #faith #patience #gratitude #patience #gratitude #patience #gratitude #wealth #poverty #patience #gratitude #poverty #patience #gratitude #wealth #patience #patience #gratitude #allah #attributes

Definition of Patience #patience #definition
The Reality of Patience #patience
Connotative Meanings of Patience #patience #meaning
Patience and Acquired Patience #patience #type
Types of Patience #patience #type
Degrees of Patience #patience #type
Types of Patience According to the Fields It Applies to #patience #type
Patience According to the Five Rulings #patience #fiqh
The Difference Between the Degrees of Patience #patience
The good and the bad patience #patience
The difference between the patience of noble and ignoble people #patience
Factors that Support Patience #patience
Patience Is Indispensable #patience
The Hardest Form of Patience #patience
Patience in the Qur'an #patience #quran
Patience in the Sunnah #patience #sunnah
Patience as observed by the Companions and their successors #patience #companions
Reactions to bereavement #patience #death
Patience is a half of belief #patience #faith
Which has Priority: Patience or Gratitude? #patience #gratitude
How to Settle the Argument #patience #gratitude
Debate about the Superiority between the Grateful Rich and the Patient Poor #patience #gratitude #wealth #poverty
Textual Proofs of the Poor #patience #gratitude #poverty
Textual Proofs of the Rich #patience #gratitude #wealth
What Contradict Patience #patience
Patience and Gratitude as derived from Allah's Attributes #patience #gratitude #allah #attributes

أذكار للمرضى

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

بِسـمِ اللهِ الذي لا يَضُـرُّ مَعَ اسمِـهِ شَيءٌ في الأرْضِ وَلا في السّمـاءِ وَهـوَ السّمـيعُ العَلـيم.
بِسْمِ اللَّهِ أَعُوذُ بِعِزَّةِ اللَّهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ.
اللَّهُمَّ رَبَّ النَّاسِ: أَذْهِبِ الْبَاسَ، اِشْفِهِ وَأَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ، شِفَاءً لاَ يُغَادِرُ سَقَمًا.
لا بأس، كفارة وطهورٌ إن شاء الله.
اللهم اشفيه.

أذكار الصباح والمساء

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

اللهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ، لَا تَأْخُذُهُ سِنَةٌ وَلَا نَوْمٌ، لَّهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ، مَن ذَا الَّذِي يَشْفَعُ عِندَهُ إِلَّا بِإِذْنِهِ، يَعْلَمُ مَا بَيْنَ أَيْدِيهِمْ وَمَا خَلْفَهُمْ، وَلَا يُحِيطُونَ بِشَيْءٍ مِّنْ عِلْمِهِ إِلَّا بِمَا شَاء، وَسِعَ كُرْسِيُّهُ السَّمَاوَاتِ وَالْأَرْضَ، وَلَا يَئُودُهُ حِفْظُهُمَا، وَهُوَ الْعَلِيُّ الْعَظِيمُ.
قُلْ هُوَ اللَّهُ أَحَدٌ، اللَّهُ الصَّمَدُ، لَمْ يَلِدْ وَلَمْ يُولَدْ، وَلَمْ يَكُن لَّهُ كُفُوًا أَحَدٌ.
قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ، مِن شَرِّ مَا خَلَقَ، وَمِن شَرِّ غَاسِقٍ إِذَا وَقَبَ، وَمِن شَرِّ النَّفَّاثَاتِ فِي الْعُقَدِ، وَمِن شَرِّ حَاسِدٍ إِذَا حَسَدَ.
قُلْ أَعُوذُ بِرَبِّ النَّاسِ، مَلِكِ النَّاسِ، إِلَٰهِ النَّاسِ، مِن شَرِّ الْوَسْوَاسِ الْخَنَّاسِ، الَّذِي يُوَسْوِسُ فِي صُدُورِ النَّاسِ، مِنَ الْجِنَّةِ وَالنَّاسِ.
آمَنَ الرَّسُولُ بِمَا أُنزِلَ إِلَيْهِ مِن رَّبِّهِ وَالْمُؤْمِنُونَ، كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ، لا نُفَرِّقُ بَينَ أحَدٍ مِن رُسُلِه، وَقَالُوا سَمِعْنَا وَأَطَعْنَا، غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ.
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا، لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ، رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا، رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا، رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ، وَاعْفُ عَنَّا، وَاغْفِرْ لَنَا، وَارْحَمْنَا، أَنتَ مَوْلَانَا، فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ.
بسمِ اللهِ الذي لا يَضرُ مع اسمِه شيءٌ في الأرضِ ولا في السماءِ وهو السميعُ العليمِ (٣)
لا حَوْلَ ولَا قُوَّةَ إلَّا باللَّهِ.
لَا إِلَهَ إِلَّا اللَّهُ الْعَظِيمُ الْحَلِيمُ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لَا إِلَهَ إِلَّا اللَّهُ رَبُّ السَّمَوَاتِ، وَرَبُّ الْأَرْضِ، وَرَبُّ الْعَرْشِ الْكَرِيمِ.
لا إلهَ إلَّا اللهُ وحدَهُ لَا شرِيكَ لَهُ، لَهُ الملْكُ، ولَهُ الحمْدُ، وهُوَ عَلَى كُلِّ شيءٍ قديرٌ. (١٠٠)
سُبْحَانَ اللهِ، وَالْحَمْدُ لِلَّهِ، وَلَا إِلَهَ إِلَّا اللَّهُ، وَاللَّهُ أَكْبَرُ. (٣٠)
سُبْحَانَ اللهِ وَبِحَمْدِهِ، عَدَدَ خَلْقِهِ، وَرِضَا نَفْسِهِ، وَزِنَةَ عَرْشِهِ، وَمِدَادَ كَلِمَاتِهِ. (١٠)
سُبْحانَ اللَّهِ وبِحَمْدِهِ، سُبْحانَ اللَّهِ العَظِيمِ. (١٠٠)
لا إلهَ إلَّا اللهُ وحدَه لا شريكَ له له الملكُ وله الحمدُ وهو على كلِّ شيءٍ قديرٌ. (١٠)
حَسْبِيَ اللَّهُ لَا إِلَهَ إِلَّا هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيم. (٧)
اللَّهمَّ عالِمَ الغَيبِ والشَّهادةِ، فاطرَ السَّمواتِ والأرضِ، رَبَّ كلِّ شيءٍ ومَليكَهُ، أشهدُ أن لا إلَهَ إلَّا أنتَ، أعوذُ بِكَ مِن شرِّ نفسي وشرِّ الشَّيطانِ وشِركِهِ.
اللهمَّ إنِّي أعوذُ بك من الهمِّ والحزنِ، والعجزِ والكسلِ، والبُخلِ والجُبنِ، وضَلَعِ الدَّينِ، وغَلَبَةِ الرجالِ.
يا حيُّ يا قيُّومُ، برَحمتِكَ أستَغيثُ، أصلِح لي شأني كُلَّهُ، ولا تَكِلني إلى نَفسي طرفةَ عينٍ.
اللهمَّ إني أسألُك العفوَ والعافيةَ، في الدنيا والآخرةِ، اللهمَّ إني أسألُك العفوَ والعافيةَ، في دِيني ودنيايَ، وأهلي ومالي، اللهمَّ استُرْ عوراتي، وآمِنْ روعاتي، واحفظني من بين يدي، ومن خلفي، وعن يميني، وعن شمالي، ومن فوقي، وأعوذُ بك أن أُغْتَالَ من تحتي.
اللَّهُمَّ أنْتَ رَبِّي لا إلَهَ إلَّا أنْتَ، خَلَقْتَنِي وأنا عَبْدُكَ، وأنا علَى عَهْدِكَ ووَعْدِكَ ما اسْتَطَعْتُ، أعُوذُ بكَ مِن شَرِّ ما صَنَعْتُ، أبُوءُ لكَ بنِعْمَتِكَ عَلَيَّ، وأَبُوءُ لكَ بذَنْبِي فاغْفِرْ لِي، فإنَّه لا يَغْفِرُ الذُّنُوبَ إلَّا أنْتَ.
اللَّهمَّ عافِني في بدَني اللَّهمَّ عافِني في سمعي اللَّهمَّ عافِني في بصري لا إلهَ إلَّا أنت، اللَّهمَّ إنِّي أعوذُ بِكَ منَ الكُفْرِ والفقرِ، اللَّهمَّ إنِّي أعوذُ بكَ من عذابِ القبرِ لا إلهَ إلَّا أنت.
اللَّهمَّ بِكَ أصبَحنا\أمسَينا، وبِكَ أمسَينا\أصبَحنا، وبِكَ نحيا وبِكَ نموتُ وإليكَ المصيرُ\النُّشورُ.
اللَّهمَّ ما أصبحَ\أمسى بي من نعمةٍ أو بأحدٍ من خلقِكَ فمنكَ، وحدَكَ لا شريكَ لكَ، فلكَ الحمدُ ولكَ الشُّكرُ.
اللَّهُمَّ إنِّي أصبَحتُ\أمسيت أُشهِدُكَ، وأُشهِدُ حَمَلةَ عَرشِكَ، ومَلائِكَتَك، وجميعَ خَلقِكَ، أنَّكَ أنتَ اللهُ لا إلهَ إلَّا أنتَ، وأنَّ مُحمَّدًا عبدُكَ ورسولُكَ. (٤)
أَصبَحْنا\أمسينا على فِطرةِ الإسلامِ، وعلى كَلِمةِ الإخلاصِ، وعلى دِينِ نَبيِّنا محمَّدٍ صلَّى اللهُ عليه وسلَّمَ، وعلى مِلَّةِ أبِينا إبراهيمَ حَنيفًا مُسلِمًا، وما كان مِنَ المُشرِكينَ.
أَمْسَيْنَا وَأَمْسَى\أَصْبَحْنَا وَأَصْبَحَ المُلْكُ لِلَّهِ، وَالْحَمْدُ لِلَّهِ لا إلَهَ إلَّا اللَّهُ، وَحْدَهُ لا شَرِيكَ له، له المُلْكُ وَلَهُ الحَمْدُ وَهو علَى كُلِّ شيءٍ قَدِيرٌ، رَبِّ أَسْأَلُكَ خَيْرَ ما في هذا اليَومِ\هذِه اللَّيْلَةِ وَخَيْرَ ما بَعْدَهُ\بَعْدَهَا، وَأَعُوذُ بكَ مِن شَرِّ ما في هذا اليَومِ\هذِه اللَّيْلَةِ وَشَرِّ ما بَعْدَهُ\بَعْدَهَا، رَبِّ أَعُوذُ بكَ مِنَ الكَسَلِ وَسُوءِ الكِبَرِ، رَبِّ أَعُوذُ بكَ مِن عَذَابٍ في النَّارِ وَعَذَابٍ في القَبْرِ.
اللَّهمَّ إنِّي أسألُكَ عِلمًا نافعًا، ورزقًا طيِّبًا، وعملًا متقبَّلًا.
أستغفرُ اللهَ العظيمَ الذي لا إلهَ إلَّا هو الحيَّ القيومَ وأتوبُ إليه.
اللَّهُمَّ إنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، ولَا يَغْفِرُ الذُّنُوبَ إلَّا أنْتَ، فَاغْفِرْ لي مَغْفِرَةً مِن عِندِكَ وَارحَمْنِي، إنَّكَ أنْتَ الغَفُورُ الرَّحِيمُ.
اللَّهُمَّ آتِنَا في الدُّنْيَا حَسَنَةً وفي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ.
رَبِّ اغْفِرْ لي خَطِيئَتي وجَهْلِي، وإسْرَافِي في أمْرِي كُلِّهِ، وما أنْتَ أعْلَمُ به مِنِّي، اللَّهُمَّ اغْفِرْ لي خَطَايَايَ، وعَمْدِي وجَهْلِي وهَزْلِي، وكُلُّ ذلكَ عِندِي، اللَّهُمَّ اغْفِرْ لي ما قَدَّمْتُ وما أخَّرْتُ، وما أسْرَرْتُ وما أعْلَنْتُ، أنْتَ المُقَدِّمُ وأَنْتَ المُؤَخِّرُ، وأَنْتَ علَى كُلِّ شيءٍ قَدِيرٌ.
اللهم انفَعْني بما علَّمتَني وعلِّمْني ما ينفَعُني وزِدْني عِلمًا.
اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفُجَاءَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ.
اللهمَّ إنَّي أعوذُ بك مِن شرِّ سمْعي، ومِن شرِّ بصري، ومن شرِّ لساني، ومن شرِّ قلْبي، ومن شرِّ منيَّتي.
اللهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ عَاجِلِه وآجِلِه ما عَلِمْتُ مِنْهُ وما لمْ أَعْلمْ، وأعوذُ بِكَ مِنَ الشَّرِّ كلِّهِ عَاجِلِه وآجِلِه ما عَلِمْتُ مِنْهُ وما لمْ أَعْلمْ، اللهمَّ إنِّي أسألُكَ من خَيْرِ ما سألَكَ مِنْهُ عَبْدُكَ ونَبِيُّكَ، وأعوذُ بِكَ من شرِّ ما عَاذَ بهِ عَبْدُكَ ونَبِيُّكَ، اللهمَّ إنِّي أسألُكَ الجنةَ وما قَرَّبَ إليها من قَوْلٍ أوْ عَمَلٍ، وأعوذُ بِكَ مِنَ النارِ وما قَرَّبَ إليها من قَوْلٍ أوْ عَمَلٍ، وأسألُكَ أنْ تَجْعَلَ كلَّ قَضَاءٍ قَضَيْتَهُ لي خيرًا.
اللَّهُمَّ إنِّي أَسْأَلُكَ الهُدَى وَالتُّقَى، وَالْعَفَافَ وَالْغِنَى.
اللَّهمَّ رحمتَك أَرجو فلا تَكِلني إلى نَفسِي طرفةَ عينٍ، وأصلِح لي شَأني كلَّه لا إلَه إلَّا أنتَ.
اللَّهمَّ إنِّي عَبدُك، وابنُ عبدِك، وابنُ أمتِك، ناصِيَتي بيدِكَ، ماضٍ فيَّ حكمُكَ، عدْلٌ فيَّ قضاؤكَ، أسألُكَ بكلِّ اسمٍ هوَ لكَ سمَّيتَ بهِ نفسَك، أو أنزلْتَه في كتابِكَ، أو علَّمتَه أحدًا من خلقِك، أو استأثرتَ بهِ في علمِ الغيبِ عندَك، أن تجعلَ القُرآنَ ربيعَ قلبي، ونورَ صَدري، وجَلاءَ حَزَني، وذَهابَ هَمِّي.
يا الله، يا رب، يا حي يا قيوم، يا ذا الجلال والإكرام، أسألك باسمك العظيم الأعظم أن ترزقني رزقاً واسعاً حلالاً طيباً، برحمتك يا أرحم الراحمين. اللهم لك الحمد حتى ترضى، ولك الحمد إذا رضيت، ولك الحمد بعد الرضى، اللهم لك الحمد عدد خلقك، ورضا نفسك، وزنة عرشك، ومداد كلماتك، اللهم لك الحمد على الإسلام، اللهم لك الحمد على أن هديتنا، اللهم لك الحمد والشكر على جميع النعم التي أنعمت بها علينا.
اللّهم إن كان رزقي في السّماء فأنزله، وإن كان في الأرض فأخرجه، وإن كان بعيداً فقرّبه، وإن كان قريباً فيسّره، وإن كان قليلاً فكثّره، وإن كان كثيراً فبارك لي فيه. اللهم اجعلني من الصابرين، اللهم اجعلني من الشاكرين، اللهم قوي إيماني وارحمني يا أرحم الراحمين.
اللهم أرني الحق حقاً وارزقني اتباعه، وأرني الباطل باطلاً وارزقني اجتنابه. اللهم إني أعوذ بك من فتنة النار، وعذاب النار، وفتنة القبر، وعذاب القبر.
اللهم إني أعوذ بك من علم لا ينفع، ومن قلب لا يخشع، ومن نفس لا تشبع، ومن دعاء لا يُسمع.
اللهم إنا نسألك يسراً ليس بعده عسر، وغنى ليس بعده فقر، وأمناً ليس بعده خوف، وسعادةً ليس بعدها شقاء.
اللهم صل وسلم وبارك على نبيّنا محمد (١٠)

مُقَدِّمَةٌ

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

حِلية البشر من أذكار سيد البشر

بِسْمِ اللَّهِ ٱلرَّحْمـٰنِ ٱلرَّحِيمِ
الْحَمْدُ للهِ خَالِقِ اللَّيْلِ وَالنَّهَارِ، الْوَاحِدِ الْعَزِيزِ الْقَهَّارِ، وَالصَّلاَةُ وَالسَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ الْمُصْطَفَى الْمُخْتَارِ وَعَلَى ءَالِهِ وَأَصْحَابِهِ الأَخْيَارِ، وَبَعْدُ فَهَذَا مُؤَلَّفٌ أُلِّفَ لِتَعْلِيمِ الْمُسْلِمِ مَا يَنْبَغِي قَوْلُهُ مِنْ بَعْضِ الأَذْكَارِ الْوَارِدَةِ عَنِ النَّبِيِّ الْمُصْطَفَى صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، فَإِنَّ فَضْلَ الذِّكْرِ عَظِيمٌ فَقَدْ جَاءَ فِي الْقُرْءَانِ الْكَريِمِ ءَايَاتٌ كَثِيرَةٌ تَحُثُّ عَلَيْهِ مِنْهَا قَوْلُهُ تَعَالَى: ﴿وَاذْكُر رَّبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالإِبْكَارِ﴾. [سُورَةَ ءَالِ عِمْرَانَ/41]، ﴿وَاذْكُرِ اسْمَ رَبِّكَ بُكْرَةً وَأَصِيلاً﴾ [سُورَةَ الإِنْسَانِ/25]، ﴿وَالذَّاكِرِينَ اللهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا﴾. [سُورَةَ الأَحْزَابِ/35]، وَالأَحَادِيثُ فِي ذَلِكَ أَيْضًا كَثِيرَةٌ.
وَإِنَّنَا نَسْأَلُ اللهَ أَنْ يَجْعَلَ عَمَلَنَا هَذَا مَقْبُولاً إِنَّهُ عَلَى كُلِّ شَىءٍ قَدِيرٌ.

رَوَى الْبَيْهَقِيُّ وَالْحَاكِمُ عَنْ رَبِيعَةَ بنِ عَامِرٍ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “أَلِظُّوا بِيَاذَا الْجَلاَلِ وَالإِكْرَامِ“. أَيِ الْزَمُوا هَذِهِ الدَّعْوَةَ وَأَكْثِرُوا مِنْهَا. وَالْحَدِيثُ رَوَاهُ التِّرْمِذِيُّ أَيْضًا، وَذُو الْجَلاَلِ وَالإِكْرَامِ أَيْ أَنَّ اللهَ مُسْتَحِقٌّ أَنْ يُجَلَّ فَلاَ يُجْحَدَ وَلاَ يُكْفَرَ بِهِ وَهُوَ الْمُكْرِمُ أَهْلَ وِلاَيَتِهِ بِالْفَوْزِ وَالنُّورِ التَّامِّ يَوْمَ الْقِيَامَةِ قَالَ تَعَالَى: ﴿وَيَبْقَى وَجْهُ رَبِّكَ ذُو الْجَلاَلِ وَالإِكْرَامِ﴾ [سُورَةَ الرَّحْمٰنِ].
وَرَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَالتِّرْمِذِيُّ وَغَيْرُهُمَا عَنْ مُعَاذِ بنِ جَبَلٍ رَضِيَ اللهُ عَنْهُ قَالَ: مَرَّ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِرَجُلٍ وَهُوَ يَقُولُ: يَاذَا الْجَلاَلِ وَالإِكْرَامِ، فَقَالَ: “قَدِ اسْتُجِيبَ لَكَ فَسَلْ“.
وَرَوَى النَّسَائِيُّ وَالْبَيْهَقِيُّ عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْعُو: “يَا حَيُّ يَا قَيُّومُ“. الْقَيُّومُ أَيِ الدَّائِمُ، الْقَيَّامُ بِتَدْبِيرِ خَلْقِهِ، وَقِيلَ الدَّائِمُ الَّذِي لاَ يَزُولُ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ أَكْثَرُ دُعَاءِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “اللَّهُمَّ ءَاتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ“. اللَّهُمَّ ءَاتِنَا فِي الدُّنْيَا حَسَنَةً أَيْ عَمَلاً صَالِحًا وَفِي الآخِرَةِ حَسَنَةً أَيِ ارْزُقْنَا الْجَنَّةَ.
وَرَوَى مُسْلِمٌ عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالتُّقَى وَالْعَفَافَ وَالْغِنَى“. التَّعَفُّفُ هُوَ التَّنَزُّهُ عَنِ السُّؤَالِ وَالْغِنَى هُنَا فِي هَذَا الْحَدِيثِ هُوَ غِنَى النَّفْسِ.
وَرَوَى مُسْلِمٌ عَنْ طَارِقِ بنِ أَشْيَمَ الأَشْجَعِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ الرَّجُلُ إِذَا أَسْلَمَ عَلَّمَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّلاَةَ ثُمَّ أَمَرَهُ أَنْ يَدْعُوَ بِهَذِهِ الْكَلِمَاتِ: “اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي“.
وَرَوَى مُسْلِمٌ أَيْضًا عَنْ عَبْدِ اللهِ بنِ عَمْرِو بنِ الْعَاصِ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “اللَّهُمَّ يَا مُصَرِّفَ الْقُلُوبِ صَرِّفْ قُلُوبَنَا عَلَى طَاعَتِكَ“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي مُوسَى الأَشْعَرِيِّ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَدْعُو بِهَذَا الدُّعَاءِ: “اللَّهُمَّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي جِدِّي وَهَزْلِي وَخَطَئِي وَعَمْدِي، وَكُلُّ ذَلِكَ عِنْدِي، اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أََنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَىءٍ قَدِيرٌ“. الْمُقَدِّمُ وَالْمُؤَخِّرُ هُوَ الْمُنْزِلُ لِلأَشْيَاءِ مَنَازِلَهَا، يُقَدِّمُ مَا يَشَاءُ مِنْهَا وَيُؤَخِّرُ مَا يَشَاءُ بِحِكْمَتِهِ، رَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ“.
وَرَوَى مُسْلِمٌ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “قُلِ اللَّهُمَّ اهْدِنِي وَسَدِّدْنِي“، وَفِي رِوَايَةٍ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ الْهُدَى وَالسَّدَادَ“. السَّدَادُ بِالْفَتْحِ الصَّوَابُ مِنَ الْقَوْلِ وَالْفِعْلِ.
وَرَوَى مُسْلِمٌ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “اللَّهُمَّ أَصْلِحْ لِي دِينِي الَّذِي هُوَ عِصْمَةُ أَمْرِي، وَأَصْلِحْ لِي دُنْيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصْلِحْ لِي ءَاخِرَتِي الَّتِي فِيهَا مَعَادِي، وَاجْعَلِ الْحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيْرٍ، وَاجْعَلِ الْمَوْتَ رَاحَةً لِي مِنْ كُلِّ شَرٍّ“. الْعِصْمَةُ الْمَنْعُ وَالْعِصْمَةُ الْحِفْظُ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَغَيْرُهُمَا عَنْ بُرَيْدَةَ رَضِيَ اللهُ عَنْهُ أَنْ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ سَمِعَ رَجُلاً يَقُولُ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِأَنِّي أَشْهَدُ أَنَّكَ أَنْتَ اللهُ لاَ إِلهَ إِلاَّ أَنْتَ الأَحَدُ الصَّمَدُ الَّذِي لَمْ يَلِدْ وَلَمْ يُولَدْ وَلَمْ يَكُنْ لَهُ كُفُوًا أَحَدٌ، فَقَالَ: “لَقَدْ سَأَلْتَ اللهَ تَعَالَى بِالاِسْمِ الَّذِي إِذَا سُئِلَ بِهِ أَعْطَى، وَإِذَا دُعِيَ أَجَابَ“. وَفِي رِوَايَةٍ: “لَقَدْ سَأَلْتَ اللهَ بِاسْمِهِ الأَعْظَمِ“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ لَكَ أَسْلَمْتُ، وَبِكَ ءَامَنْتُ وَعَلَيْكَ تَوَكَّلْتُ، وَإِلَيْكَ أَنَبْتُ، وَبِكَ خَاصَمْتُ، اللَّهُمَّ إِنِّي أَعُوذُ بِعِزَّتِكَ لاَ إِلهَ إِلاَّ أَنْتَ أَنْ تُضِلَّنِي، أَنْتَ الْحَيُّ الَّذِي لاَ يَمُوتُ، وَالْجِنُّ وَالإِنْسُ يَمُوتُونَ“. أَنَبْتُ أيْ رَجَعْتُ.
وَرَوَى التِّرْمِذِيُّ وَغَيْرُهُ عَنْ سَعْدِ بنِ أَبِي وَقَّاصٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “دَعْوَةُ ذِي النُّونِ إِذْ دَعَا رَبَّهُ وَهُوَ فِي بَطْنِ الْحُوتِ: لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، فَإِنَّهُ لَمْ يَدْعُ بِهَا رَجُلٌ مُسْلِمٌ فِي شَىْءٍ قَطُّ إِلاَّ اسْتَجَابَ لَهُ“. ذُو النُّونِ هُوَ سَيِّدُنَا يُونُسُ بنُ مَتَّى عَلَيْهِ السَّلاَمُ، قَالَ تَعَالَى: ﴿وَذَا النُّونِ إِذْ ذَهَبَ مُغَاضِبًا فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ فَنَادَى فِي الظُّلُمَاتِ أَنْ لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ﴾. [سُورَةَ الأَنْبِيَاءِ]. وَمَعْنَى فَظَنَّ أَنْ لَنْ نَقْدِرَ عَلَيْهِ أَيْ فَظَنَّ أَنْ لَنْ نُضَيِّقَ عَلَيْهِ.
وَرَوَى ابْنُ مَاجَه وَأَحْمَدُ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهَا: “قُولِي: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ عَاجِلِهِ وَءَاجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ، وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَءَاجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ ، وَأَسْأَلُكَ مِنْ خَيْرِ مَا سَأَلَكَ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَعُوذُ بِكَ مِنَ شَّرِّ ما عَاذَ بِهِ عَبْدُكَ وَرَسُولُكَ مُحَمَّدٌ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَسْأَلُكَ أَنْ تَجْعَلَ كُلَّ قَضَاءٍ قَضَيْتَهُ لِي خَيْرًا“. وَالْقَضَاءُ مَعْنَاهُ الْخَلْقُ وَلَيْسَ قَضَاءُ اللهِ تَعَالَى حَادِثًا وَإِنَّمَا نَقُولُ تَخْلِيقُ اللهِ أَزَلِيٌّ وَالْمَخْلُوقُ حَادِثٌ.

قَالَ اللهُ تَعَالَى: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾. [سُورَةَ غَافِر/60]. وَمَعْنَى هَذِهِ الآيَةِ أَطِيعُونِي أُثِبْكُمْ.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنِ النُّعْمَانِ بنِ بَشِيرٍ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “الدُّعَاءُ هُوَ الْعِبَادَةُ، قَالَ رَبُّكُمْ عَزَّ وَجَلَّ: ﴿ادْعُونِي أَسْتَجِبْ لَكُمْ﴾. الآيَةَ“. وَالْعِبَادَةُ فِي هَذَا الْحَدِيثِ مَعْنَاهَا الْحَسَنَاتُ.
وَرَوَى مُسْلِمٌ وَالْبَيْهَقِيُّ وَابْنُ أَبِي شَيْبَةَ عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَرْفَعُ يَدَيْهِ فِي الدُّعَاءِ حَتَّى يُرَى بَيَاضُ إِبْطَيْهِ.
وَرَوَى ابْنُ حِبَّانَ وَالطَّبَرَانِيُّ عَنْ مُعَاذِ بنِ جَبَلٍ رَضِيَ اللهُ عَنْهُ قَالَ: سَأَلْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيُّ الأَعْمَالِ أَحَبُّ إِلَى اللهِ عَزَّ وَجَلَّ؟ قَالَ: “أَنْ تَمُوتَ وَلِسَانُكَ رَطْبٌ مِنْ ذِكْرِ اللهِ عَزَّ وَجَلَّ“.
وَرَوَى ابْنُ مَاجَه وَأَحْمَدُ عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللهِ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “أَلاَ أُنْبِئُكُمْ بِخَيْرِ أَعْمَالِكُمْ وَأَرْفَعِهَا فِي دَرَجَاتِكُمْ وَخَيٍْر لَكُمْ مِنْ إِعْطَاءِ الذَّهَبِ وَالْفِضَّةِ، وَخَيْرٍ لَكُمْ مِنْ أَنْ تَلْقَوْا عَدُوَّكُمْ فَيَضْرِبُوا أَعْنَاقَكُمْ وَتَضْرِبُوا أَعْنَاقَهُمْ“، قَالُوا: وَمَا ذَاكَ يَا رَسُولَ اللهِ؟، قَالَ: “ذِكْرُ اللهِ عَزَّ وَجَلَّ“. وَالْمُرَادُ بِذِكْرِ اللهِ هُنَا الصَّلاَةُ.
وَرَوَى أَحْمَدُ وَغَيْرُهُ عَنْ أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ رَضِيَ اللهُ عَنْهُمَا عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَا اجْتَمَعَ قَوْمٌ يَذْكُرُونَ اللهَ تَعَالَى إِلاَّ حَفَّتْهُمُ الْمَلاَئِكَةُ، وَتَغَشَّتْهُمُ الرَّحْمَةُ، وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ، وَذَكَرَهُمُ اللهُ عَزَّ وَجَلَّ فِيمَنْ عِنْدَهُ“. غَشَّى أَيْ غَطَّى وَالسَّكِينَةُ هِيَ الْوَقَارُ.
بَابٌ فِي فَضْلِ قَوْلِ لاَ إِلهَ إِلاَّ اللهُ
رَوَى الطَّبَرَانِيُّ عَنْ مُعَاذِ بنِ جَبَلٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ مَاتَ وَفِي قَلْبِهِ لاَ إِلهَ إِلاَّ اللهُ مُوقِنًا دَخَلَ الْجَنَّةَ“.
رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ عُبَادَةَ بنِ الصَّامِتِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “مَنْ شَهِدَ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللهِ، وَأَنَّ عِيسَى عَبْدُ اللهِ وَرَسُولُهُ وَابْنُ أَمَتِهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ وَرُوحٌ مِنْهُ، وَأَنَّ الْجَنَّةَ حَقٌّ وَأَنَّ النَّارَ حَقٌّ أَدْخَلَهُ اللهُ الْجَنَّةَ عَلَى مَا كَانَ مِنَ الْعَمَلِ“. وَمَعْنَى قَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ “وَكَلِمَتُهُ أَلْقَاهَا إِلَى مَرْيَمَ” أَنَّ الْمَسِيحَ بِشَارَةُ اللهِ لِمَرْيَمَ فَإِنَّ الْمَلَكَ جِبْرِيلَ بَشَّرَهَا بِهِ، قَالَ لَهَا أَنَا رَسُولٌ مِنَ اللهِ لأُِعْطِيَكِ غُلاَمًا زَكِيًّا أَيْ طَيِّبًا، وَقَوْلُهُ “وَرُوحٌ مِنْهُ“ مَعْنَاهُ أَنَّ رُوحَ الْمَسِيحِ رُوحٌ صَادِرَةٌ مِنَ اللهِ خَلْقًا وَتَكْوِينًا، أَيْ رُوحُهُ رُوحٌ مُشَرَّفٌ كَريِمٌ عَلَى اللهِ.
وَرَوَى التِّرْمِذِيُّ وَابْنُ حِبَّانَ وَغَيْرُهُمَا عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “أَفْضَلُ الْكَلاَمِ لاَ إِلهَ إِلاَّ اللهُ، وَأَفْضَلُ الذِّكْرِ الْحَمْدُ للهِ“. قَالَ الْحَافِظُ ابْنُ حَجَرٍ: هَذَا حَدِيثٌ حَسَنٌ.
بَابٌ فِي فَضْلِ قَوْلِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ
رَوَى أَحْمَدُ وَغَيْرُهُ عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَيْلَةَ أُسْرِيَ بِهِ مَرَّ عَلَى إِبْرَاهِيمَ فَقَالَ لَهُ إِبْرَاهِيمُ: “مُرْ أُمَّتَكَ فَلْيُكْثِرُوا مِنْ غِرَاسِ الْجَنَّةِ فَإِنَّ تُرْبَتَهَا طَيِّبَةٌ وَأَرْضَهَا وَاسِعَةٌ، قَالَ: “وَمَا غِرَاسُ الْجَنَّةِ؟“، قَالَ: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ“ قَالَ الْحَافِظُ ابْنُ حَجَرٍ: حَدِيثٌ حَسَنٌ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي مُوسَى رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ: “يَا عَبْدَ اللهِ بنَ قَيْسٍ، أَلاَ أَدُلُّكَ عَلَى كَلِمَةٍ مِنْ كُنُوزِ الْجَنَّةِ، قُلْ: لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ“. وَمَعْنَى لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ: لاَ حَوْلَ عَنْ مَعْصِيَةِ اللهِ إِلاَّ بِعِصْمَةِ اللهِ وَلاَ قُوَّةَ عَلَى طَاعَةِ اللهِ إِلاَّ بِعَوْنِ اللهِ.
بَابٌ فِي فَضْلِ التَّسْبِيحِ وَالتَّحْمِيدِ
رَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ أَبِي ذَرٍّ رَضِيَ اللهُ عَنْهُ قَالَ: قُلْتُ: يَا رَسُولَ اللهِ أَيُّ الْكَلاَمِ أَحَبُّ إِلَى اللهِ عَزَّ وَجَلَّ؟ قَالَ: “مَا اصْطَفَاهُ اللهُ تَعَالَى لِنَفْسِهِ سُبْحَانَ اللهِ وَبِحَمْدِهِ“. مَعْنَاهُ بَعْدَ لاَ إِلهَ إِلاَّ اللهُ، يَدُلُّ عَلَى ذَلِكَ عِدَّةُ أَحَادِيثَ مِنْهَا حَدِيثُ: “أَحْسَنُ الْحَسَنَاتِ لاَ إِلهَ إِلاَّ اللهُ“.
وَرَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَأَحْمَدُ وَغَيْرُهُمَا عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ وَأَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُمَا قَالاَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِنَّ اللهَ عَزَّ وَجَلَّ اصْطَفَى مِنَ الْكَلاَمِ: سُبْحَانَ اللهِ، وَالْحَمْدُ للهِ، وَلاَ إِلهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ، فَإِذَا قَالَ الْعَبْدُ سُبْحَانَ اللهِ كَتَبَ اللهُ تَعَالَى لَهُ عِشْرِينَ حَسَنَةً، وَإِذَا قَالَ لاَ إِلهَ إِلاَّ اللهُ مِثْلَ ذَلِكَ، وَإِذَا قَالَ اللهُ أَكْبَرُ فَمِثْلَ ذَلِكَ، وَإِذَا قَالَ الْعَبْدُ الْحَمْدُ للهِ رَبِّ الْعَالَمِينَ مِنْ قِبَلِ نَفْسِهِ كُتِبَتْ لَهُ ثَلاَثُونَ حَسَنَةً وَحُطَّتْ عَنْهُ ثَلاَثُونَ سَيِّئَةً“. وَحُطَّتْ عَنْهُ أَيْ نَزَلَتْ وَقَوْلُهُ تَعَالَى: ﴿وَقُولُوا حِطَّةٌ﴾، أَيْ حُطَّ عَنَّا أَوْزَارَنَا وَقِيلَ هِيَ كَلِمَةٌ أُمِرَ بِهَا بَنُو إِسْرَائِيلَ لَوْ قَالُوهَا لَحَطَّتْ أَوْزَارُهُمْ.
وَرَوَى الْبُخَارِيُّ وَالتِّرْمِذِيُّ وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ سُبْحَانَ اللهِ وَبِحَمْدِهِ فِي يَوْمٍ مِائَةَ مَرَّةٍ حُطَّتْ خَطَايَاهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ“. الزَّبَدُ بِفَتْحَتَيْنِ مِنَ الْبَحْرِ وَغَيْرِهِ كَالرَّغْوَةِ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَالتِّرْمِذِيُّ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “كَلِمَتَانِ خَفِيفَتَانِ عَلَى اللِّسَانِ ثَقِيلَتَانِ فِي الْمِيزَانِ، حَبِيبَتَانِ إِلَى ٱلرَّحْمٰنِ عَزَّ وَجَلَّ: سُبْحَانَ اللهِ وَبِحَمْدِهِ سُبْحَانَ اللهِ الْعَظِيمِ“.
وَرَوَى مُسْلِمٌ وَالنَّسَائِيُّ وَغَيْرُهُمَا عَنْ سَعْدٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “أَيَعْجِزُ أَحَدُكُمْ أَنْ يَكْسِبَ فِي الْيَوْمِ أَلْفَ حَسَنَةٍ، قَالُوا: وَمَنْ يُطِيقُ ذَلِكَ؟، قَالَ: يُسَبِّحُ مِائَةَ تَسْبِيحَةٍ فَيُكْتَبُ لَهُ أَلْفُ حَسَنَةٍ وَيُحَطُّ عَنْهُ أَلْفُ سَيِّئَةٍ“.

رَوَى مُسْلِمٌ وَابْنُ مَاجَه وَغَيْرُهُمَا عَنْ جُوَيْرِيَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَرَّ بِهَا حِينَ صَلَّى الْغَدَاةَ أَوْ بَعْدَمَا صَلَّى الْغَدَاةَ وَهِيَ تَذْكُرُ اللهَ عَزَّ وَجَلَّ حَتَّى ارْتَفَعَ النَّهَارُ وَهِيَ كَذَلِكَ فَقَالَ: “لَقَدْ قُلْتُ مُنْذُ قُمْتُ عِنْدَكِ كَلِمَاتٍ ثَلاَثَ مَرَّاتٍ هُنَّ أَكْثَرُ أَوْ أَرْجَحُ أَوْ أَوْزَنُ مِمَّا قُلْتِ: سُبْحَانَ اللهِ عَدَدَ خَلْقِهِ، سُبْحَانَ اللهِ رِضَى نَفْسِهِ، سُبْحَانَ اللهِ زِنَةَ عَرْشِهِ، سُبْحَانَ اللهِ مِدَادَ كَلِمَاتِهِ“. الْعَرْشُ أَكْبَرُ جِسْمٍ خَلَقَهُ اللهُ مِنْ حَيْثُ الْحَجْمُ خَلَقَهُ اللهُ إِظْهَارًا لِقُدْرَتِهِ وَلَيْسَ لِيَجْلِسَ عَلَيْهِ لأَِنَّ الْجُلُوسَ وَكُلَّ صِفَاتِ الْخَلْقِ مُسْتَحِيلَةٌ عَلَى اللهِ. صَلَّى الْغَدَاةَ أَيْ صَلَّى الصُّبْحَ، سُبْحَانَ اللهِ رِضَى نَفْسِهِ أَيْ كَمَا يُحِبُّ، سُبْحَانَ اللهِ زِنَةَ عَرْشِهِ أَيْ تَسْبِيحًا بِقَدْرِ وَزْنِ عَرْشِهِ.

رَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ عَنْ أَبِي مُوسَى رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِنِّي لأَسْتَغْفِرُ اللهَ عَزَّ وَجَلَّ وَأَتُوبُ إِلَيْهِ فِي الْيَوْمِ مِائَةَ مَرَّةٍ“. قَوْلُهُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ “إِنِّي لأَسْتَغْفِرُ اللهَ” تَرَقٍّ، وَكَذَلِكَ الصَّبِيُّ يَتَرَقَّى، سَيِّدُنَا يَحْيَى أُوتِيَ النُّبُوَّةَ وَكَانَ صَغِيرًا قَالَ تَعَالَى: ﴿وَءَاتَيْنَاهُ الْحُكْمَ صَبِيًّا﴾. الْحُكْمُ أَيِ النُّبُوَّةُ، قَالَ الشَّيْخُ الْعَبْدَرِيُّ رَحِمَهُ اللهُ: “الْمَغْفُورُ لَهُ يَجُوزُ أَنْ يُسْتَغْفَرَ لَهُ عَلَى مَعْنَى رَفْعِ الدَّرَجَاتِ”.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَغَيْرُهُمَا عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ: كُنَّا لَنَعُدُّ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْمَجْلِسِ يَقُولُ: “رَبِّ اغْفِرْ لِي وَارْحَمْنِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ“. بِقَدْرِ مِائَةِ مَرَّةٍ. التَّوَّابُ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ كُلَّمَا تَكَرَّرَتْ.
وَرَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَالطَّبَرَانِيُّ عَنِ الأَغَرِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “أَيُّهَا النَّاسُ تُوبُوا إِلَى رَبِّكُمْ فَوَاللهِ إِنِّي لأَتُوبُ إِلَى رَبِّي عَزَّ وَجَلَّ فِي الْيَوْمِ مِائَةَ مَرَّةٍ“.
وَرَوَى الْبَيْهَقِيُّ وَالْحَاكِمُ عَنِ ابْنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ: اسْتَغْفِرُ اللهَ الَّذِي لاَ إِلهَ إِلاَّ هُوَ الْحَيُّ الْقَيُّومُ وَأَتُوبُ إِلَيْهِ ثَلاَثًا غُفِرَتْ ذُنُوبُهُ وَإِنْ كَانَ فَارًّا مِنَ الزَّحْفِ“. فَارًّا مِنَ الزَّحْفِ أَيْ هَارِبًا مِنَ صَفِّ الْقِتَالِ أَيْ بِلاَ عُذْرٍ.
وَرَوَى الْبُخَارِيُّ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَأَحْمَدُ وَغَيْرُهُمْ عَنْ شَدَّادِ بنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “سَيِّدُ الاِسْتِغْفَارِ أَنْ يَقُولَ الْعَبْدُ: اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلهَ إِلاَّ أَنْتَ، خَلَقْتَنِي وَأَنَا عَبْدُكَ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ، أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ لَكَ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، وَمَنْ قَالَهَا مِنَ النَّهَارِ مُوقِنًا بِهَا فَمَاتَ مِنْ يَوْمِهِ قَبْلَ أَنْ يُمْسِيَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ، وَمَنْ قَالَهَا مِنَ اللَّيْلِ وَهُوَ مُوقِنٌ بِهَا فَمَاتَ قَبْلَ أَنْ يُصْبِحَ فَهُوَ مِنْ أَهْلِ الْجَنَّةِ“. أَبُوءُ لَكَ بِنِعْمَتِكَ أَيْ أُقِرُّ بِنِعْمَتِكَ.
بَابٌ فِي فَضْلِ الصَّلاَةِ عَلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
قَالَ اللهُ تَعَالَى: ﴿إِنَّ اللهَ وَمَلائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ يَا أَيُّهَا الَّذِينَ ءَامَنُوا صَلُّوا عَلَيْهِ وَسَلِّمُوا تَسْلِيمًا﴾. [سُورَةَ الأَحْزَابِ/56]. الصَّلاَةُ مِنَ اللهِ عَلَى النَّبِيِّ تَعْظِيمٌ وَرِفْعَةُ قَدْرٍ، وَالصَّلاَةُ مِنَ الْمَلاَئِكَةِ دُعَاءٌ.
رَوَى التِّرْمِذِيُّ وَأَحْمَدُ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “رَغِمَ أَنْفُ رَجُلٍ ذُكِرْتُ عِنْدَهُ فَلَمْ يُصَلِّ عَلَيَّ“. رَغِمَ أَنْفُ فُلاَنٍ فِي الأَصْلِ مَعْنَاهُ جُعِلَ فِي الرَّغَامِ وَهُوَ التُّرَابُ، وَالْمَقْصُودُ بِهِ هُنَا فَوَّتَ خَيْرًا كَثِيرًا.
وَرَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَمُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ صَلَّى عَلَيَّ وَاحِدَةً صَلَّى اللهُ عَلَيْهِ عَشْرًا“.
وَرَوَى أَبُو دَاوُدَ وَأَحْمَدُ وَالْبَيْهَقِيُّ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَا مِنْ أَحَدٍ يُسَلِّمُ عَلَيَّ إِلاَّ رَدَّ اللهُ عَلَيَّ رُوحِي حَتَّى أَرُدَّ عَلَيْهِ السَّلاَمَ“. مَعْنَاهُ وَقَدْ رُدَّتْ رُوحِي قَبْلَ ذَلِكَ تَوْفِيقًا بَيْنَهُ وَبَيْنَ حَدِيثِ: “الأَنْبِيَاءُ أَحْيَاءٌ فِي قُبُورِهِمْ يُصَلُّونَ“. رَوَاهُ الْحَافِظُ الْبَيْهَقِيُّ وَالْبَزَّارُ وَغَيْرُهُمَا.
وَرَوَى النَّسَائِيُّ وَأَحْمَدُ وَابْنُ حِبَّانَ وَغَيْرُهُمْ عَنْ عَبْدِ اللهِ بنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِنَّ للهِ مَلاَئِكَةً سَيَّاحِينَ فِي الأَرْضِ يُبَلِّغُونِي عَنْ أُمَّتِي السَّلاَمَ“.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَه عَنْ أَوْسِ بنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِنَّ مِنْ أَفْضَلِ أَيَّامِكُمْ يَوْمَ الْجُمُعَةِ فَأَكْثِرُوا عَلَيَّ مِنَ الصَّلاَةِ فِيهِ فَإِنَّ صَلاَتَكُمْ مَعْرُوضَةٌ عَلَيَّ“. الْحَدِيثَ. مَعْنَاهُ الْمَلاَئِكَةُ يَعْرِضُونَ عَلَيْهِ فُلاَنٌ صَلَّى عَلَيْكَ يَا نَبِيَّ اللهِ، بَعْضُ النَّاسِ الرَّسُولُ يَسْمَعُ صَلاَتَهُمْ وَسَلاَمَهُمْ هُوَ بِأُذُنِهِ يَسْمَعُ وَبَعْضٌ تَعْرِضُهُ الْمَلاَئِكَةُ عَلَيْهِ.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ قَالَ: “مَنْ سَرَّهُ أَنْ يَكْتَالَ بِالْمِكْيَالِ الأَوْفَى إِذَا صَلَّى عَلَيْنَا أَهْلَ الْبَيْتِ فَلْيَقُلْ: اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ النَّبِيِّ وَأَزْوَاجِهِ أُمَّهَاتِ الْمُؤْمِنِينَ وَذُرِّيَّتِهِ وَأَهْلِ بَيْتِهِ كَمَا صَلَّيْتَ عَلَى ءَالِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ“. وَاعْلَمُوا أَنَّ هَذِهِ الصِّيغَةَ جُرِّبَتْ كَثِيرًا لِرُؤْيَةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِي الْمَنَامِ.
وَرَوَى الْحَافِظُ السَّخَاوِيُّ وَغَيْرُهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: »مَنْ صَلَّى عَلَيَّ عَصْرَ يَوْمِ الْجُمُعَةِ ثَمَانِينَ مَرَّةً غُفِرَتْ لَهُ ذُنُوبُ ثَمَانِينَ سَنَةً«. أَيْ لَوْ كَانَتْ عِنْدَهُ.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “لاَ يَقُلْ أَحَدُكُمْ: اللَّهُمَّ اغْفِرْ لِي إِنْ شِئْتَ، اللَّهُمَّ ارْحَمْنِي إِنْ شِئْتَ، اللَّهُمَّ ارْزُقْنِي إِنْ شِئْتَ، لِيَعْزِمْ مَسْأَلَتَهُ فَإِنَّهُ يَفْعَلُ مَا يَشَاءُ لاَ مُكْرِهَ لَهُ“. أَيْ لاَ يُكْرِهُ اللهَ أَحَدٌ مِنَ الْخَلْقِ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “يُسْتَجَابُ لأَِحَدِكُمْ مَا لَمْ يَعْجَلْ فَيَقُولَ: قَدْ دَعَوْتُ فَلَمْ يُسْتَجَبْ لِي“.

رَوَى مُسْلِمٌ وَأَحْمَدُ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “يَا أَيُّهَا النَّاسُ إِنَّ اللهَ طَيِّبٌ لاَ يَقْبَلُ إِلاَّ طَيِّبًا، وَإِنَّ اللهَ تَعَالَى أَمَرَ الْمُؤْمِنِينَ بِمَا أَمَرَ بِهِ الْمُرْسَلِينَ فَقَالَ: ﴿يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ﴾. [سُورَةَ الْمُؤْمِنُونَ/51]. وَقَالَ تَعَالَى: ﴿يَا أَيُّهَا الَّذِينَ ءامَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ﴾. [سُورَةَ الْبَقَرَةِ/ 172]. ثُمَّ ذَكَرَ الرَّجُلَ يُطِيلُ السَّفَرَ أَشْعَثَ أَغْبَرَ يَمُدُّ يَدَيْهِ إِلَى السَّمَاءِ يَا رَبُّ يَا رَبُّ، وَمَطْعَمُهُ حَرَامٌ وَمَشْرَبُهُ حَرَامٌ وَمَكْسَبُهُ حَرَامٌ، وَغُذِيَ بِالْحَرَامِ فَأَنَّى يُسْتَجَابُ لِذَلِكَ“. “طَيِّبٌ” مَعْنَاهُ مُنَزَّهٌ عَنِ النَّقْصِ وَالْعُيْوبِ، “لاَ يَقْبَلُ إِلاَّ طَيِّبًا” مَعْنَاهُ يُحِبُّ لِعَبْدِهِ فِعْلَ الْخَيْرِ كَأَكْلِ الْحَلاَلِ وَنَحْوِ ذَلِكَ. فَاللهُ لاَ يَقْبَلُ مِنَ الصَّدَقَةِ إِلاَّ مَا كَانَ مِنَ الْحَلاَلِ خَالِصًا لِوَجْهِهِ. الشَّىءُ يَطِيبُ طِيبًا إِذَا كَانَ لَذِيذًا أَوْ حَلاَلاً فَهُوَ طَيِّبٌ، هَذَا الْمَعْنَى اللُّغَوِيُّ، وَشَرْعًا الطَّيِّبَاتُ الْحَلاَلُ. “وَغُذِيَ بِالْحَرَامِ” الْغِذَاءُ مَا يُغْتَذَى بِهِ مِنَ الطَّعَامِ وَالشَّرَابِ.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: “كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا دَخَلَ الْخَلاَءَ قَالَ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْخُبْثِ وَالْخَبَائِثِ“. الْخُبْثُ ذُكُورُ الشَّيَاطِينِ وَالْخَبَائِثُ إِنَاثُ الشَّيَاطِينِ.

رَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَأَحْمَدُ فِي مُسْنَدِهِ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا خَرَجَ مِنَ الْخَلاَءِ قَالَ: “غُفْرَانَكَ“.
وَرَوى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ عَنْ أَبِي ذَرٍّ رَضِيَ اللهُ عَنْهُ أَنَّهُ كَانَ يَقُولُ إِذَا خَرَجَ مِنَ الْخَلاَءِ: “الْحَمْدُ للهِ الَّذِي أَذْهَبَ عَنِّيَ الأَذَى وَعَافَانِي“، رَوَاهُ النَّسَائِيُّ مَرْفُوعًا وَمَوْقُوفًا، وَلَهُ شَاهِدٌ مِنْ حَدِيثِ أَنَسِ بنِ مَالِكٍ مَرْفُوعًا. رَوَاهُ ابْنُ مَاجَه فِي سُنَنِهِ. مَعْنَاهُ هَذَا الْخُرُوجُ الَّذِي لَوْ بَقِيَ فِي الْجَوْفِ يُؤْذِينِي، أَحْمَدُهُ عَلَى أَنَّهُ أَخْرَجَ مِنِّي مَا لَوْ بَقِيَ فِي جَوْفِي يُؤْذِينِي وَأَبْقَى عَلَيَّ الْعَافِيَةَ.

رَوَى مُسْلِمٌ فِي الصَّحِيحِ وَغَيْرُهُ عَنْ عُمَرَ بنِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَا مِنْكُمْ مِنْ أَحَدٍ يَتَوَضَّأُ فَيُبْلِغُ أَوْ فَيُسْبِغُ الْوُضُوءَ ثُمَّ يَقُولُ: أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ إِلاَّ فُتِحَتْ لَهُ أَبْوَابُ الْجَنَّةِ الثَّمَانِيَةُ يَدْخُلُ مِنْ أَيِّهَا شَاءَ“. إِسْبَاغُ الْوُضُوءِ إِتْمَامُهُ. وَيُسْبِغُ يُتِمُّ.

رَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: رَقَدْتُ عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَذَكَرَ الْحَدِيثَ فِي صَلاَةِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِاللَّيْلِ وَقِرَاءَتِهِ الآيَاتِ مِنْ ءَاخِرِ سُورَةِ ءَالِ عِمْرَانَ، قَالَ: فَأَذَّنَ الْمُؤَذِّنُ يَعْنِي الصُّبْحَ، فَخَرَجَ إِلَى الصَّلاَةِ وَهُوَ يَقُولُ: “اللَّهُمَّ اجْعَلْ فِي قَلْبِي نُورًا، وَفِي لِسَانِي نُورًا، وَاجْعَلْ فِي سَمْعِي نُورًا، وَاجْعَلْ فِي بَصَرِي نُورًا، وَاجْعَلْ مِنْ خَلْفِي نُورًا وَمِنْ أَمَامِي نُورًا، وَاجْعَلْ مِنْ فَوْقِي نُورًا وَمِنْ تَحْتِي نُورًا، اللَّهُمَّ أَعْطِنِي نُورًا“. الْمَقْصُودُ بِالنُّورِ هُنَا النُّورُ الْمَعْنَوِيُّ، أَيْ خَيْرًا فِي كُلِّ هَذِهِ الأَعْضَاءِ.
وَرَوَى أَحْمَدُ فِي مُسْنَدِهِ، وَابْنُ مَاجَه فِي سُنَنِهِ، وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ الْكَبِيرِ وَغَيْرُهُمْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا خَرَجَ الرَّجُلُ مِنْ بَيْتِهِ إِلَى الصَّلاَةِ فَقَالَ: اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ السَّائِلِينَ عَلَيْكَ وَبِحَقِّ مَمْشَايَ هَذَا، فَإِنِّي لَمْ أَخْرُجْ أَشَرًا وَلاَ بَطَرًا وَلاَ رِيَاءً وَلاَ سُمْعَةً، خَرَجْتُ اتِّقَاءَ سَخَطِكَ وَابْتِغَاءَ مَرْضَاتِكَ، أَسْأَلُكَ أَنْ تُنْقِذَنِي مِنَ النَّارِ، وَأَنْ تَغْفِرَ لِي ذُنُوبِي إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، وَكَّلَ اللهُ بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يَسْتَغْفِرُونَ لَهُ“. قَالَ الْحَافِظُ ابْنُ حَجَرٍ الْعَسْقَلاَنِيُّ فِي تَخْرِيجِ الأَذْكَارِ: “هَذَا حَدِيثٌ حَسَنٌ“. الْبَطَرُ الأَشَرُ وَالْبَطَرُ شِدَّةُ الْمَرَحِ أَيْ مِشْيَةُ التَّكَبُّرِ. وَاعْلَمُوا أَنَّ هَذَا الْحَدِيثَ مِمَّا اسْتَدَلَّ بِهِ أَهْلُ الْحَقِّ عَلَى جَوَازِ التَّوَسُّلِ بِالصَّالِحِينَ فَإِنَّ فِي قَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ السَّائِلِينَ“، دَخَلَ فِي كَلِمَةِ السَّائِلِينَ الأَنْبِيَاءُ وَالأَوْلِيَاءُ وَغَيْرُهُمْ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ مَاجَه وَغَيْرُهُمْ وَاللَّفْظُ لِمُسْلِمٍ عَنْ أَبِي حُمَيْدٍ أَوْ أَبِي أُسَيْدٍ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا دَخَلَ أَحَدُكُمُ الْمَسْجِدَ فَلْيَقُلْ: اللَّهُمَّ افْتَحْ لِي أَبْوَابَ رَحْمَتِكَ، وَإِذَا خَرَجَ فَلْيَقُلْ: اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ فَضْلِكَ“.

رَوَى النَّسَائِيُّ فِي السُّنَنِ وَعَمَلِ الْيَوْمِ وَاللَّيْلَةِ، وَالطَّبَرَانِيُّ فِي الدَّعَوَاتِ، وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ سَعْدٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَجُلاً جَاءَ إِلَى الصَّفِّ وَرَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُصَلِّي بِنَا فَقَالَ حِينَ انْتَهَى إِلَى الصَّفِّ: “اللَّهُمَّ ءَاتِنِي أَفْضَلَ مَا تُؤْتِي عِبَادَكَ الصَّالِحِينَ“. فَلَمَّا قَضَى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الصَّلاَةَ قَالَ: “مَنِ الْمُتَكَلِّمُ“– يَعْنِي ءَانِفًا- قَالَ: أَنَا يَا رَسُولَ اللهِ، قَالَ: “إِذَا يُعْقَرُ جَوَادُكَ وَتُسْتَشْهَدُ فِي سَبِيلِ اللهِ عَزَّ وَجَلَّ“. يُعْقَرُ جَوَادُكَ أَيْ يُقْتَلُ.
قَالَ الْحَافِظُ ابْنُ حَجَرٍ: هَذَا حَدِيثٌ حَسَنٌ. وَقَالَ الْحَاكِمُ: صَحِيحٌ عَلَى شَرْطِ مُسْلِمٍ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ عَبْدِ اللهِ بنِ عَمْرٍو رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “إِذَا سَمِعْتُمُ الْمُؤَذِّنَ فَقُولُوا مِثْلَ مَا يَقُولُ، ثُمَّ صَلُّوا عَلَيَّ فَإِنَّ مَنْ صَلَّى عَلَيَّ صَلاَةً صَلَّى اللهُ عَلَيْهِ بِهَا عَشْرًا، ثُمَّ سَلُوا اللهَ لِيَ الْوَسِيلَةَ، فَإِنَّهَا مَنْزِلَةٌ فِي الْجَنَّةِ لاَ تَنْبَغِي إِلاَّ لِعَبْدٍ مِنْ عِبَادِ اللهِ وَأَرْجُو أَنْ أَكُونَ أَنَا هُوَ، فَمَنْ سَأَلَ لِيَ الْوَسِيلَةَ حَلَّتْ لَهُ الشَّفَاعَة“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَغَيْرُهُ عَنْ سَعْدِ بنِ أَبِي وَقَّاصٍ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ حِينَ يَسْمَعُ الْمُؤَذِّنَ: أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، رَضِيتُ بِاللهِ رَبًّا، وَبِمُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَسُولاً، وَبِالإِسْلاَمِ دِينًا، غُفِرَ لَهُ ذَنْبُهُ“. رَضِيتُ بِاللهِ رَبًّا أَيْ أَحْبَبْتُ أَنْ يَكُونَ اللهُ رَبِّي.
وَرَوَى الْبُخَارِيُّ فِي صَحِيحِهِ وَغَيْرُهُ عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ حِينَ يَسْمَعُ النِّدَاءَ: اللَّهُمَّ رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ وَالصَّلاَةِ الْقَائِمَةِ، ءَاتِ مُحَمَّدًا الْوَسِيلَةَ وَالْفَضِيلَةَ، وَابْعَثْهُ مَقَامًا مَحْمُودًا الَّذِي وَعَدْتَهُ، حَلَّتْ لَهُ شَفَاعَتِي يَوْمَ الْقِيَامَةِ“. رَبَّ هَذِهِ الدَّعْوَةِ التَّامَّةِ أَيِ الْكَامِلَةِ، وَالدَّعْوَةُ هُنَا هِيَ الدَّعْوَةُ إِلَى الصَّلاَةِ.
وَرَوَى أَبُو دَاوُدَ فِي سُنَنِهِ وَغَيْرُهُ عَنْ سَهْلِ بنِ سَعْدٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ الله صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “ثِنْتَانِ لاَ تُرَدَّانِ: الدُّعَاءُ عِنْدَ النِّدَاءِ، وَعِنْدَ الْبَأْسِ حِينَ يُلْحِمُ بَعْضُهُمْ بَعْضًا“. وَعِنْدَ الْبَأْسِ أَيْ شِدَّةِ الْقِتَالِ.
وَقَالَ الإِمَامُ الشَّافِعِيُّ رَضِيَ اللهُ عَنْهُ فِي كِتَابِ الأُمِّ: “وَقَدْ حَفِظْتُ عَنْ غَيْرِ وَاحِدٍ طَلَبَ الإِجَابَةِ عِنْدَ نُزُولِ الْغَيْثِ وَإِقَامَةِ الصَّلاَةِ“. اهـ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ فِي سُنَنِهِ وَغَيْرُهُمَا عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَفْتَحَ الصَّلاَةَ قَالَ: “وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ حَنِيفًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ، إِنَّ صَلاَتِي وَنُسُكِي وَمَحْيَايَ وَمَمَاتِي للهِ رَبِّ الْعَالَمِينَ لاَ شَرِيكَ لَهُ وَبِذَلِكَ أُمِرْتُ وَأَنَا مِنَ الْمُسْلِمِينَ، اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلهَ إِلاَّ أَنْتَ، أَنْتَ رَبِّي وَأَنَا عَبْدُكَ ظَلَمْتُ نَفْسِي وَاعْتَرَفْتُ بِذَنْبِي فَاغْفِرْ لِي ذُنُوبِيَ جَمِيعًا إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، وَاهْدِنِي لأَِحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَِحْسَنِهَا إِلاَّ أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لاَ يَصْرِفُ عَنِّي سَيِّئَهَا إِلاَّ أَنْتَ، لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ، وَالشَّرُّ لَيْسَ إِلَيْكَ، أَنَا بِكَ وَإِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ“.
لِيُعْلَمْ أَنَّ مَذْهَبَ أَهْلِ الْحَقِّ مِنَ الْمُحَدِّثِينَ وَالْفُقَهَاءِ وَالْمُتَكَلِّمِينَ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَمَنْ بَعْدَهُمْ مِنْ عُلَمَاءِ أَهْلِ السُّنَّةِ وَالْجَمَاعَةِ أَنَّ جَمِيعَ الْكَائِنَاتِ خَيْرِهَا وَشَرِّهَا، نَفْعِهَا وَضُرِّهَا كُلَّهَا مِنَ اللهِ سُبْحَانَهُ وَتَعَالَى وَبِإِرَادَتِهِ وَتَقْدِيرِهِ، قَالَ اللهُ تَعَالَى: ﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ﴾. وَقَالَ تَعَالَى: ﴿مِنْ شَرِّ مَا خَلَقَ﴾. وَمَعْنَى قَوْلِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “وَالشَّرُّ لَيْسَ إِلَيْكَ“ أَيْ أَنَّ الشَّرَّ لاَ يُتَقَرَّبُ بِهِ إِلَيْكَ. فَاللهُ لاَ يُحِبُّ الشَّرَّ مَعَ أَنَّهُ شَاءَ وَقَدَّرَ حُصُولَهُ وَدَخَلَ فِي الْوُجُودِ بِخَلْقِ اللهِ. وَجَّهْتُ وَجْهِيَ لِلَّذِي فَطَرَ السَّمَوَاتِ وَالأَرْضَ مَعْنَاهُ قَصَدْتُ بِعِبَادَتِي الْخَالِقَ الَّذِي خَلَقَ السَّمَوَاتِ وَالأَرْضَ، حَنِيفًا أَيْ مَائِلاً عَنِ الْبَاطِلِ إِلَى الدِّينِ الْحَقِّ الَّذِي هُوَ الإِسْلاَمُ، النُّسُكُ هُوَ عَمَلُ الْحَجِّ وَالْعُمْرَةِ وَمَا يُذْبَحُ تَقَرُّبًا إِلَى اللهِ مِنَ الذَّبِيحَةِ كَالأُضْحِيَّةِ، وَمَحْيَايَ أَيْ حَيَاتِي، للهِ أَيْ مِلْكٌ للهِ وَخَلْقٌ لَهُ، لَبَّيْكَ أَيْ لَكَ الطَّاعَةُ، أُطِيعُكَ طَاعَةً بَعْدَ طَاعَةٍ، وَسَعْدَيْكَ أَيْ أُقِيمُ عَلَى طَاعَتِكَ. أَنَا بِكَ وَإِلَيْكَ أَيْ وُجُودِي بِكَ وَنِهَايَتِي إِلَى لِقَاءِكَ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَبَّرَ فِي الصَّلاَةِ سَكَتَ هُنَيْهَةً قَبْلَ أَنْ يَقْرَأَ فَقُلْتُ: يَا رَسُولَ اللهِ بِأَبِي أَنْتَ وَأُمِّي أَرَأَيْتَ سُكُوتَكَ بَيْنَ التَّكْبِيرِ وَالْقِرَاءَةِ مَا تَقُولُ؟ قَالَ: “أَقُولُ: اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ نَقِّنِي مِنْ خَطَايَايَ كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ اغْسِلْنِي مِنْ خَطَايَايَ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ“. يُقَالُ مَكَثَ هُنَيْهَةً أَيْ سَاعَةً لَطِيفَةً، وَلُغَةً يُقَالُ نَقِيٌّ أَيْ نَظِيفٌ وَهُنَا أَيْ نَظِّفْنِي، الدَّنَسُ بِفَتْحَتَيْنِ الْوَسَخُ، وَهَذَا تَعْبِيرٌ عَنِ الذُّنُوبِ.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا اسْتَفْتَحَ الصَّلاَةَ قَالَ: “سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، تَبَارَكَ اسْمُكَ، وَتَعَالَى جَدُّكَ وَلاَ إِلهَ غَيْرُكَ“. مَعْنَى جَدُّكَ أَيْ عَظَمَتُكَ. تَبَارَكَ اسْمُكَ أَيْ تَعَالَى أَوْ كَثُرَ خَيْرُكَ وَإِحْسَانُكَ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَحْمَدُ فِي مُسْنَدِهِ عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا رَكَعَ قَالَ: “اللَّهُمَّ لَكَ رَكَعْتُ، وَبِكَ ءَامَنْتُ، وَلَكَ أَسْلَمْتُ، خَشَعَ لَكَ سَمْعِي وَبَصَرِي وَمُخِّي وَعَظْمِي وَعَصَبِي“. “وَمُخِّي“ أَيِ السَّائِلُ دَاخِلَ الْعَظْمِ، “وَعَصَبِي“ أَيِ الْوَاحِدُ مِنْ أَطْنَابِ الْمَفَاصِلِ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ فِي سُنَنِهِ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: “سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ“. سُبُّوحٌ أَيْ مُنَزَّهٌ عَنْ كُلِّ سُوءٍ وَعَيْبٍ، وَقُدُّوسٌ الْبَلِيغُ فِي النَّزَاهَةِ عَنِ النَّقَائِصِ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَغَيْرُهُمْ عَنْ عَلِيٍّ وَابْنِ أَبِي أَوْفَى رَضِيَ اللهُ عَنْهُمْ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَفَعَ رَأْسَهُ قَالَ: “سَمِعَ اللهُ لِمَنْ حَمِدَهُ، رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَمِلْءَ الأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىْءٍ بَعْدُ“. سَمِعَ اللهُ لِمَنْ حَمِدَهُ مَعْنَاهُ اللهُ يَتَقَبَّلُ حَمْدَ مَنْ حَمِدَهُ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَحْمَدُ فِي مُسْنَدِهِ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَفَعَ رَأْسَهُ مِنَ الرُّكُوعِ قَالَ: “اللَّهُمَّ رَبَّنَا لَكَ الْحَمْدُ مِلْءَ السَّمَوَاتِ وَالأَرْضِ وَمِلْءَ مَا شِئْتَ مِنْ شَىءٍ بَعْدُ، أَهْلَ الثَّنَاءِ وَالْمَجْدِ أَحَقُّ مَا قَالَ الْعَبْدُ وَكُلُّنَا لَكَ عَبْدٌ، اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ“. لاَ مَانِعَ لِمَا أَعْطَيْتَ أَيْ إِذَا شَاءَ اللهُ تَعَالَى لِعَبْدٍ أَنْ تُصِيبَهُ نِعْمَةٌ مِنَ النِّعَمِ فَهُوَ يُمَكِّنُهُ مِنْهَا وَلاَ يَسْتَطِيعُ أَحَدٌ أَنْ يَمْنَعَهَا عَنْهُ.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُكْثِرُ أَنْ يَقُولَ فِي رُكُوعِهِ وَسُجُودِهِ: “سُبْحَانَكَ اللَّهُمَّ رَبَّنَا وَبِحَمْدِكَ، اللَّهُمَّ اغْفِرْ لِي“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ فِي سُنَنِهِ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي رُكُوعِهِ وَسُجُودِهِ: “سُبُّوحٌ قُدُّوسٌ رَبُّ الْمَلاَئِكَةِ وَالرُّوحِ“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ عَلِيِ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا سَجَدَ قَالَ: “اللَّهُمَّ لَكَ سَجَدْتُ، وَبِكَ ءَامَنْتُ، وَلَكَ أَسْلَمْتُ، سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ وَصَوَّرَهُ، وَشَقَّ سَمْعَهُ وَبَصَرَهُ، تَبَارَكَ اللهُ أَحْسَنُ الْخَالِقِينَ“. سَجَدَ وَجْهِي لِلَّذِي خَلَقَهُ مَعْنَاهُ تَعْظِيمًا تَذَلُّلاً لِلَّذِي خَلَقَهُ، أَلْصَقَ جَبْهَتَهُ بِالأَرْضِ، هُنَا غَايَةُ التَّذَلُّلِ لأَِنَّ الْوَجْهَ أَشْرَفُ الأَعْضَاءِ الظَّاهِرَةِ. أَحْسَنُ الْخَالِقِينَ مَعْنَاهُ أَنَّ اللهَ أَحْسَنُ الْمُقَدِّرِينَ لأَِنَّ تَقْدِيرَهُ لاَ يُخْطِئُ وَلاَ يَتَغَيَّرُ وَتَقْدِيرُ غَيْرِهِ يَجُوزُ عَلَيْهِ الْخَطَأُ وَالتَّغَيُّرُ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي سُجُودِهِ: “اللَّهُمَّ اغْفِرْ لِي ذَنْبِي كُلَّهُ دِقَّهُ وَجِلَّهُ وَأَوَّلَهُ وَءَاخِرَهُ وَعَلاَنِيَتَهُ وَسِرَّهُ“. دِقَّةُ وَجِلَّةُ: بِكَسْرِ أَوَّلِهِمَا، وَمَعْنَاهُ قَلِيلُهُ وَكَثِيرُهُ.

رَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ فِي السُّنَنِ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ وَالْبَيْهَقِيُّ فِي الدُّعَاءِ وَغَيْرُهُمْ عَنْ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ بَيْنَ السَّجْدَتَيْنِ: “رَبِّ اغْفِرْ لِي وَارْحَمْنِي وَاهْدِنِي وَعَافِنِي وَارْزُقْنِي“. وَمَعْنَى وَعَافِنِي أَيِ ارْزُقْنِي الْعَافِيَةَ. الْمَرِيضُ يَدْعُو بِالْعَافِيَةِ وَالصَّحِيحُ يَدْعُو بِالْعَافِيَةِ.

رَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه وَالْبَيْهَقِيُّ وَغَيْرُهُمْ بِالإِسْنَادِ الصَّحِيحِ عَنِ الْحَسَنِ بنِ عَلِيٍّ رَضِيَ اللهُ عَنْهُمَا قَالَ: عَلَّمَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَلِمَاتٍ أَقُولُهُنَّ فِي الْوِتْرِ: “اللَّهُمَّ اهْدِنِي فِيمَنْ هَدَيْتَ، وَعَافِنِي فِيمَنْ عَافَيْتَ، وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ، وَبَارِكْ لِي فِيمَا أَعْطَيْتَ، وَقِنِي شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ، وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ، وَلاَ يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ“. دُعَاءُ الْقُنُوتِ هُوَ الدُّعَاءُ بِخَيْرٍ وَمَعْنَى وَعَافِنِي فِيمَنْ عَافَيْتَ أَيْ وَاحْفَظْنِي مِنَ الأَمْرَاضِ مَعَ مَنْ حَفِظْتَهُمْ، وَمَعْنَى وَتَوَلَّنِي فِيمَنْ تَوَلَّيْتَ أَيْ أَعِنِّي مَعَ الَّذِينَ أَعَنْتَهُمْ أَيِ اجْعَلْنِي مِنْهُمْ، وَمَعْنَى وَبَارِكْ لِي فِيمَا أَعْطَيْتَ أَيِ اجْعَلْ لِيَ الْبَرَكَةَ فِيمَا أَعْطَيْتَنِي، وَمَعْنَى وَقِنِي وَاصْرِفْ عَنِّي شَرَّ مَا قَضَيْتَ أَيِ الْمُقَدَّرُ الَّذِي قَدَّرْتَهُ مِنَ الشَّرِّ احْفَظْنِي مِنْهُ، لَيْسَ مَعْنَاهُ مِمَّا قَدَّرْتَ أَنْ يُصِيبَنِي بَلْ مِمَّا قَدَّرْتَ أَنْ يُصِيبَ بَعْضَ خَلْقِكَ، وَمَعْنَى فَإِنَّكَ تَقْضِي وَلاَ يُقْضَى عَلَيْكَ أَيْ أَنْتَ تُقَدِّرُ عَلَى مَخْلُوقَاتِكَ وَلاَ يَقْضِي عَلَيْكَ غَيْرُكَ أَيْ لاَ يُصِيبُكَ مِنْ أَحَدٍ نَفْعٌ وَلاَ ضَرَرٌ، وَمَعْنَى وَإِنَّهُ لاَ يَذِلُّ مَنْ وَالَيْتَ أَيْ مَنْ أَكْرَمْتَهُ لاَ يَكُونُ ذَلِيلاً، لَوْ كَانَ بَعْضُ النَّاسِ يُؤْذِيهِ وَيُذِلُّهُ فَهُوَ عَزِيزٌ. الأَنْبِيَاءُ كَثِيرٌ مِنْهُمُ الْكُفَّارُ قَتَلُوهُمْ وَكَثِيرٌ مِنْهُمْ أُوذُوا مِنْ غَيْرِ أَنْ يَصِلُو إِلَى حَدِّ الْقَتْلِ وَمَعَ هَذَا عِنْدَ اللهِ أَعِزَّاءُ لأَِنَّ هَذَا الأَذَى نَالَهُمْ مِنْ الْخَلْقِ عِزٌّ لَهُمْ عِنْدَ اللهِ. وَمَعْنَى وَلاَ يَعِزُّ مَنْ عَادَيْتَ أَيْ مَنْ كَانَ عَدُوًّا لَكَ لاَ يَصِيرُ عَزِيزًا أَيْ عِنْدَكَ وَعِنْدَ خِيَارِ النَّاسِ وَإِنْ كَانَ بِحَسَبِ الظَّاهِرِ قَدْ يَكُونُ عِنْدَ أَمْثَالِهِ عَزِيزًا وَذَلِكَ لاَ عِبْرَةَ بِهِ.
وَرَوَى الْبَيْهَقِيُّ بِإِسْنَادِهِ أَنَّ عُمَرَ بنَ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ قَنَتَ بَعْدَ الرُّكُوعِ فَقَالَ: “اللَّهُمَّ إِنَّا نَسْتَعِينُكَ وَنَسْتَغْفِرُكَ وَلاَ نَكْفُرُكَ، وَنُؤْمِنُ بِكَ وَنَخْلَعُ مَنْ يَفْجُرُكَ، اللَّهُمَّ إِيَّاكَ نَعْبُدُ، وَلَكَ نُصَلِّي وَنَسْجُدُ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ، نَرْجُو رَحْمَتَكَ وَنَخْشَى عَذَابَكَ، إِنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحَقٌ، اللَّهُمَّ عَذِّبِ الْكَفَرَةَ الَّذِينَ يَصُدُّونَ عَنْ سَبِيلِكَ، وَيُكَذِّبُونَ رُسُلَكَ، وَيُقَاتِلُونَ أَوْلِيَاءَكَ، اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، وَأَصْلِحْ ذَاتَ بَيْنِهِمْ، وَأَلِّفْ بَيْنَ قُلُوبِهِمْ، وَاجْعَلْ فِي قُلُوبِهِمُ الإيِمَانَ وَالْحِكْمَةَ، وَثَبِّتْهُمْ عَلَى مِلَّةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَوْزِعْهُمْ أَنْ يُوفُوا بِعَهْدِكَ الَّذِي عَاهَدْتَهُمْ عَلَيْهِ، وَانْصُرْهُمْ عَلَى عَدُوِّكَ وَعَدُوِّهِمْ إِلهَ الْحَقِّ وَاجْعَلْنَا مِنْهُمْ. هَذَا حَدِيثٌ مَوْقُوفٌ صَحِيحٌ“. وَلاَ نَكْفُرُكَ: أَيْ لاَ نَجْحَدُكَ، وَنَخْلَعُ مَنْ يَفْجُرُكَ: أَيْ نَبْرَأُ مِمَّنْ يَكْفُرُ بِكَ، وَإِلَيْكَ نَسْعَى وَنَحْفِدُ: أَيْ إِلَى طَاعَتِكَ نَسْعَى وَنُسْرِعُ، إِنَّ عَذَابَكَ الْجِدَّ بِالْكُفَّارِ مُلْحَقٌ يَعْنِي لاَ بُدَّ مُلْحَقٌ بِالْكُفَّارِ. وَأَصْلِحْ ذَاتَ بَيْنِهِمْ: الْبَيْنُ هُوَ الْبُعْدُ وَالْفِرَاقُ، أَصْلِحْ مَا بَيْنَهُمْ مِنْ فُرْقَةٍ وَشِقَاقٍ، مِلَّةِ رَسُولِ اللهِ: أَيْ دِينِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ، وَأَوْزِعْهُمْ أَنْ يُوفُوا بِعَهْدِكَ: اسْتَوْزَعْتُ اللهَ شُكْرَهُ فَأَوْزَعَنِي أَيِ اسْتَلْهَمْتُهُ فَأَلْهَمَنِي.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا فَرَغَ أَحَدُكُمْ مِنَ التَّشَهُدِ الآخِرِ فَلْيَتَعَوَّذْ بِاللهِ مِنْ أَرْبَعٍ: مِنْ عَذَابِ جَهَنَّمَ، وَمِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، وَمِنْ شَرِّ الْمَسِيحِ الدَّجَّالِ“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو فِي الصَّلاَةِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ“. الْغَرَامَةُ مَا يَلْزَمُهُ أَدَاؤُهُ وَكَذَا الْمَغْرَمُ، وَالإِثْمُ الذَّنْبُ وَقَدْ أَثِمَ بِالْكَسْرِ إِثْمًا وَمَأْثَمًا إِذَا وَقَعَ فِي الإِثْمِ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَحْمَدُ فِي مُسْنَدِهِ وَابْنُ حِبَّانَ فِي صَحِيحِهِ عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَامَ إِلَى الصَّلاَةِ ءَاخِرَ مَا يَقُولُ بَيْنَ التَّشَهُّدِ وَالتَّسْلِيمِ: “اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ، وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَسْرَفْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلهَ إِلاَّ أَنْتَ“. أَسْرَفَ يُسْرِفُ تَجَاوَزَ الْحَدَّ، الْمُقَدِّمُ وَالْمُؤَخِّرُ أَيِ الْمُنْزِلُ لِلأَشْيَاءِ مَنَازِلَهَا يُقَدِّمُ مَا يَشَاءُ مِنْهَا وَيُؤَخِّرُ مَا يَشَاءُ بِحِكْمَتِهِ، رَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه فِي السُّنَنِ وَأَحْمَدُ وَغَيْرُهُمْ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ أَنَّهُ قَالَ: يَا رَسُولَ اللهِ عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلاَتِي، قَالَ: “قُلْ اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ“، وَفِي رِوَايَةٍ: “كَبِيرًا“، بِالْبَاءِ الْمُوَحَدَّةِ. الْغَفُورُ هُوَ الَّذِي تَكْثُرُ مِنْهُ الْمَغْفِرَةُ، وَالرَّحِيمُ أَيِ الَّذِي يَرْحَمُ الْمُؤْمِنِينَ فَقَطْ فِي الآخِرَةِ.

رَوَى مُسْلِمٌ فِي صَحِيحِهِ وَابْنُ مَاجَة فِي السُّنَنِ عَنْ ثَوْبَانَ رَضِيَ اللهُ عَنْهُ مَوْلَى رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا انْصَرَفَ مِنْ صَلاَتِهِ اسْتَغْفَرَ ثَلاَثًا وَقَالَ: “اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ“. فِي دُبُرِ الصَّلاَةِ الْمَكْتُوبَةِ أَيْ عَقِبَ الصَّلاَةِ الْمَفْرُوضَةِ، السَّلاَمُ هوالسَّالِمُ مِنْ كُلِّ نَقْصٍ وَعَيْبٍ فَلاَ يُوصَفُ بِالظُّلْمِ أَوِ الْوَلَدِيَّةِ أَوِ الزَّوْجِيَّةِ،، وَمِنْكَ السَّلاَمُ أَيْ أَنْتَ الَّذِي تُعْطِي السَّلاَمَ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ وَالطَّبَرَانِيُّ فِي الدُّعَاءِ وَغَيْرُهُمْ عَنِ الْمُغِيرَةِ بنِ شُعْبَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا فَرَغَ مِنَ الصَّلاَةِ وَسَلَّمَ قَالَ: “لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ. اللَّهُمَّ لاَ مَانِعَ لِمَا أَعْطَيْتَ، وَلاَ مُعْطِيَ لِمَا مَنَعْتَ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ فِي السُّنَنِ وَغَيْرُهُمْ عَنْ عَبْدِ اللهِ بنِ الزُّبَيْرِ رَضِيَ اللهُ عَنْهُمَا قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِذَا سَلَّمَ مِنَ الصَّلاَةِ: “لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ، لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ، لاَ إِلهَ إِلاَّ اللهُ وَلاَ نَعْبُدُ إِلاَّ إِيَّاهُ، لَهُ النِّعْمَةُ وَالْفَضْلُ، وَلَهُ الثَّنَاءُ الْحَسَنُ، لاَ إِلهَ إِلاَّ اللهُ مُخْلِصِينَ لَهُ الدِّينَ وَلَوْ كَرِهَ الْكَافِرُونَ“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ كَعْبِ بنِ عُجْرَةَ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مُعَقِّبَاتٌ لاَ يَخِيبُ قَائِلُهُنَّ أَوْ فَاعِلُهُنَّ دُبُرَ كُلِّ صَلاَةٍ مَكْتُوبَةٍ ثَلاَثًا وَثَلاَثِينَ تَسْبِيحَةً، وَثَلاَثًا وَثَلاَثِينَ تَحْمِيدَةً، وَثَلاَثًا وَثَلاَثِينَ تَكْبِيرَةً“، وَفِي حَدِيثٍ ءَاخَرَ لِمُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّ مَنْ فَعَلَ ذَلِكَ وَقَالَ تَمَامَ الْمِائَةِ: “لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ غُفِرَتْ ذُنُوبُهُ وَإِنْ كَانَتْ مِثْلَ زَبَدِ الْبَحْرِ“.
وَرَوَى الْبُخَارِيُّ فِي الصَّحِيحِ عَنْ سَعْدِ بنِ أَبِي وَقَّاصٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَتَعَوَّذُ دُبُرَ الصَّلاَةِ بِهَؤُلاَءِ الْكَلِمَاتِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْجُبْنِ، وَأَعُوذُ بِكَ أَنْ أُرَدَّ إِلَى أَرْذَلِ الْعُمُرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الدُّنْيَا، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ“. وَمَعْنَى الْجُبْنِ أَيِ الصِّفَةِ الْمَذْمُومَةِ الْمُقَارِنَةِ لِلْهَرَبِ، وَمَعْنَى أَرْذَلِ الْعُمُرِ أَيِ الْخَرَف.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ فِي السُّنَنِ وَأَحْمَدُ فِي مُسْنَدِهِ عَنْ مُعَاذٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَخَذَ بِيَدِهِ وَقَالَ: يَا مُعَاذُ وَاللهِ إِنِّي لأُحِبُّكَ ثُمَّ قَالَ: “أُوصِيكَ يَا مُعَاذُ لاَ تَدَعَنَّ فِي دُبُرِ كُلِّ صَلاَةٍ أَنْ تَقُولَ: اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكَ وَحُسْنِ عِبَادَتِكَ“. مَعْنَاهُ يَسِّرْ لِي ذِكْرَكَ وَأَنْ أَعْمَلَ الْعِبَادَةَ الْحَسَنَةَ أَيِ الْمَقْبُولَةَ.
وَرَوَى ابْنُ السُّنِّيِّ وَالنَّسَائِيُّ وَأَحْمَدُ وَغَيْرُهُمْ بِإِسْنَادٍ حَسَنٍ عَنْ أَبِي بَكْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُبُرِ الصَّلاَةِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ وَعَذَابِ الْقَبْرِ“.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ حِبَّانَ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ قَالَ: “اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ لاَ إِلهَ إِلاَّ أَنْتَ“.

رَوَى أَبُو دَاوُدَ فِي سُنَنِهِ وَغَيْرُهُ عَنْ مُسْلِمِ بنِ الْحَارِثِ التَّمِيميِّ الصَّحَابِيِّ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ أَسَرَّ إِلَيْهِ فَقَالَ: “إِذَا انْصَرَفْتَ مِنْ صَلاَةِ الْمَغْرِبِ فَقُلْ: اللَّهُمَّ أَجِرْنِي مِنَ النَّارِ سَبْعَ مَرَّاتٍ، فَإِنَّكَ إِذَا قُلْتَ ذَلِكَ ثُمَّ مُتَّ مِنْ لَيْلَتِكَ كُتِبَ لَكَ جِوَارٌ مِنْهَا، وَإِذَا صَلَّيْتَ الصُّبْحَ فَقُلْ كَذَلِكَ فَإِنَّكَ إِذَا مُتَّ مِنْ يَوْمِكَ كُتِبَ لَكَ جِوَارٌ مِنْهَا“. كُتِبَ لَكَ جِوَارٌ مِنْهَا مَعْنَاهُ اللهُ يُجِيرُكَ.
وَرَوَى أَحْمَدُ فِي مُسْنَدِهِ بِإِسْنَادٍ حَسَنٍ وَالنَّسَائِيُّ فِي الْكُبْرَى وَابْنُ مَاجَه فِي السُّنَنِ وَغَيْرُهُمْ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا صَلَّى الصُّبْحَ قَالَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ عِلْمًا نَافِعًا، وَعَمَلاً مُتَقَبَّلاً، وَرِزْقًا طَيِّبًا. وَفِي رِوَايَةٍ: صَالِحًا بَدَلَ مُتَقَبَّلاً“.
وَرَوَى أَحْمَدُ فِي مُسْنَدِهِ وَابْنُ حِبَّانَ فِي صَحِيحِهِ بِإِسْنَادٍ صَحِيحٍ عَنْ صُهَيْبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُحَرِّكُ شَفَتَيْهِ بَعْدَ صَلاَةِ الْفَجْرِ بِشَىءٍ فَقُلْتُ: يَا رَسُولَ اللهِ مَا هَذَا الَّذِي تَقُولُهُ؟ قَالَ: “اللَّهُمَّ بِكَ أُحَاوِلُ، وَبِكَ أُصَاوِلُ، وَبِكَ أُقَاتِلُ“. أَيْ بِعَوْنِكَ أَطْلُبُ حَاجَتِي وَبِكَ أُصَاوِلُ أُرِيدُ دَفْعَ شَرَّ عَدُوِّي.
وَرَوَى التِّرْمِذِيُّ فِي سُنَنِهِ وَغَيْرُهُ عَنْ أَبِي ذَرٍّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ فِي دُبُرِ الْفَجْرِ وَهُوَ ثَانٍ رِجْلَيْهِ قَبْلَ أَنْ يَتَكَلَّمَ: لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ عَشْرَ مَرَّاتٍ كُتِبَ لَهُ عَشْرُ حَسَنَاتٍ، وَمُحِيَ عَنْهُ عَشْرُ سَيِّئَاتٍ، وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ، وَكَانَ يَوْمَهُ ذَلِكَ فِي حِرْزٍ مِنَ كُلِّ مَكْرُوهٍ، وَحُرِسَ مِنَ الشَّيْطَانِ، وَلَمْ يَنْبَغِ لِذَنْبٍ أَنْ يُدْرِكَهُ فِي ذَلِكَ الْيَوْمِ إِلاَّ الشِّرْكَ بِاللهِ تَعَالَى“. قَالَ التِّرْمِذِيُّ هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ، وَفِي بَعْضِ النُّسَخِ: صَحِيحٌ. وَهُوَ ثَانٍ رِجْلَيْهِ أَيْ غَيْرُ مَادٍّ رِجْلَيْهِ

رَوَى مُسْلِمٌ وَغَيْرُهُ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا قَامَ إِلَى الصَّلاَةِ مِنْ جَوْفِ اللَّيْلِ يَقُولُ: “اللَّهُمَّ لَكَ الْحَمْدُ أَنْتَ نُورُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ قَيَّامُ السَّمَوَاتِ وَالأَرْضِ، وَلَكَ الْحَمْدُ أَنْتَ رَبُّ السَّمَوَاتِ وَالأَرْضِ وَمَنْ فِيهِنَّ، أَنْتَ الْحَقُّ وَقَوْلُكَ الْحَقُّ وَوَعْدُكَ الْحَقُّ وَلِقَاؤُكَ حَقٌّ، وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ وَالسَّاعَةُ حَقٌّ، اللَّهُمَّ لَكَ أَسْلَمْتُ وَبِكَ ءَامَنْتُ وَعَلَيْكَ تَوَكَّلْتُ وَإِلَيْكَ أَنَبْتُ وَبِكَ خَاصَمْتُ وَإِلَيْكَ حَاكَمْتُ فَاغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ، وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي أَنْتَ إِلَهِي لاَ إِلهَ إِلاَّ أَنْتَ“. نُورُ السَّمَوَاتِ وَالأَرْضِ مَعْنَاهُ أَنَّ اللهَ هَادِي أَهْلِ السَّمَوَاتِ وَالأَرْضِ لِنُورِ الإيِمَانِ أَوْ مُنَوِّرُهُمَا، قَيَّامُ السَّمَوَاتِ وَالأَرْضِ أَيِ الْقَائِمُ بِتَدْبِيرِهِمَا وَحِفْظِهِمَا، وَلَيْسَ مَعْنَاهُ الْوَاقِفُ لأَِنَّ اللهَ مُنَزَّهٌ عَنِ الْقِيَامِ وَالْقُعُودِ، أَنْتَ الْحَقُّ أَيِ الثَّابِتُ الْوُجُودِ الَّذِي لاَ شَكَّ فِي وُجُودِهِ. وَالْجَنَّةُ حَقٌّ وَالنَّارُ حَقٌّ مَعْنَاهُ أَنَّهُمَا مَوْجُودَتَانِ وَبَاقِيَتَانِ وَأَنَّهُمَا دَارَا جَزَاءٍ، وَإِلَيْكَ أَنَبْتُ أَيْ رَجَعْتُ، وَإِلَيْكَ حَاكَمْتُ أَيْ مِنْكَ أُرِيدُ طَلَبَ حَقِّي مِمَّنْ يُؤْذِينِي.
وَرَوَى مُسْلِمٌ وَالنَّسَائِيُّ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: فَقَدْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ذَاتَ لَيْلَةٍ فَالْتَمَسْتُهُ بِيَدِي فَوَقَعَتْ يَدِي عَلَى قَدَمَيْهِ وَهُمَا مَنْصُوبَتَانِ وَهُوَ سَاجِدٌ وَهُوَ يَقُولُ: “اللَّهُمَّ أَعُوذُ بِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَأَعُوذُ بِكَ مِنْكَ لاَ أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ“. وَأَعُوذُ بِكَ مِنْكَ أَيْ وَأَعُوذُ بِكَ مِنْ أَثَرِ غَضَبِكَ عَلَيَّ وَأَعُوذُ بِرَحْمَتِكَ مِنْ عَذَابِكَ.

رَوَى النَّسَائِيُّ وَابْنُ حِبَّانَ وَالْبَيْهَقِيُّ عَنْ أُبَيِّ بنِ كَعْبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَلَّمَ فِي الْوِتْرِ قَالَ: “سُبْحَانَ الْمَلِكِ الْقُدُّوسِ“. سُبْحَانَ تَنَزَّهَ، الْمَلِكُ أَيِ الْمَالِكُ لِكُلِّ شَىءٍ الْمُتَصَرِّفُ فِيهِ فَاللهُ مَوْصُوفٌ بِتَمَامِ الْمُلْكِ وَمُلْكُهُ أَزَلِيٌّ وَأَمَّا الْمُلْكُ الَّذِي يُعْطِيهِ لِلْعَبْدِ فِي الدُّنْيَا فَهُوَ حَادِثٌ يَزُولُ، أَمَّا الْقُدُّوسُ فَمَعْنَاهُ الْمُنَزَّهُ عَنِ النَّقَائِصِ.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي ءَاخِرِ وِتْرِهِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنْ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنْكَ، لاَ أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ“.

رَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَغَيْرُهُ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: صَلَّى رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ صَلاَةَ الضُّحَى ثُمَّ قَالَ: “اللَّهُمَّ اغْفِرْ لِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ، وَعِنْدَ غَيْرِ الْبُخَارِيِّ: اللَّهُمَّ اغْفِرْ لِي وَارْحَمْنِي وَتُبْ عَلَيَّ إِنَّكَ أَنْتَ التَّوَّابُ الْغَفُورُ“. حَتَّى قَالَهَا مِائَةَ مَرَّةٍ، رَوَاهُ الْبَيْهَقِيُّ. التَّعْقِيبُ فِي الصَّلاَةِ الْجُلُوسُ لِدُعَاءٍ أَوْ مَسْأَلَةٍ. التَّوَّابُ هُوَ الَّذِي يَقْبَلُ التَّوْبَةَ كُلَّمَا تَكَرَّرَتْ، وَالرَّحِيمُ أَيِ الَّذِي يَرْحَمُ الْمُؤْمِنِينَ فَقَطْ فِي الآخِرَةِ، وَالْغَفُورُ هُوَ الَّذِي تَكْثُرُ مِنْهُ الْمَغْفِرَةُ.
بَابٌ فِي صَلاَةِ الْحَاجَةِ
رَوَى الطَّبَرَانِيُّ فِي مُعْجَمَيْهِ الْكَبِيرِ وَالصَّغِيرِ وَالْبَيْهَقِيُّ فِي الدَّلاَئِلِ عَنْ عُثْمَانَ بنِ حُنَيْفٍ: أَنَّ رَجُلاً كَانَ يَخْتَلِفُ إِلَى عُثْمَانَ بنِ عَفَّانَ رَضِيَ اللهُ عَنْهُ فِي حَاجَةٍ لَهُ، فَكَانَ عُثْمَانُ لاَ يَلْتَفِتُ إِلَيْهِ، وَلاَ يَنْظُرُ فِي حَاجَتِهِ. فَلَقِيَ عُثْمَانَ بنَ حُنَيْفٍ فَشَكَا إِلَيْهِ ذَلِكَ، فَقَالَ لَهُ عُثْمَانُ بنُ حُنَيْفٍ: إِيتِ الْمِيضَأَةَ فَتَوَضَّأْ ثُمَّ إِيتِ الْمَسْجِدَ فَصَلِّ فِيهِ رَكْعَتَيْنِ ثُمَّ قُلْ: اللَّهُمَّ إِنِّي أَسْأَلُكَ وَأَتَوَجَّهُ إِلَيْكَ بِنَبِيِّكَ مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِيِّ الرَّحْمَةِ، يَا مُحَمَّدُ إِنِّي أَتَوَجَّهُ بِكَ إِلَى رَبِّي لِتُقْضَى لِي حَاجَتِي وَتَذْكُرُ حَاجَتَكَ، وَرُحْ إِلَيَّ حَتَّى أَرُوحَ مَعَكَ. فَانْطَلَقَ الرَّجُلُ فَصَنَعَ مَا قَالَ لَهُ ثُمَّ أَتَى بَابَ عُثْمَانَ، فَجَاءَ الْبَوَّابُ حَتَّى أَخَذَ بِيَدِهِ فَأَدْخَلَهُ عَلَى عُثْمَانَ بنِ عَفَّانَ فَأَجْلَسَهُ مَعَهُ عَلَى الطِّنْفِسَةِ وَقَالَ لَهُ: مَا حَاجَتُكَ؟ فَذَكَرَ حَاجَتَهُ فَقَضَاهَا لَهُ، ثُمَّ قَالَ: مَا ذَكَرْتُ حَاجَتَكَ حَتَّى كَانَتْ هَذِهِ السَّاعَةُ، وَقَالَ: مَا كَانَتْ لَكَ مِنْ حَاجَةٍ فاَئْتِنَا.
ثُمَّ إِنَّ الرَّجُلَ خَرَجَ مِنْ عِنْدِهِ فَلَقِيَ عُثْمَانَ بنَ حُنَيْفٍ فَقَالَ لَهُ: جَزَاكَ اللهُ خَيْرًا، مَا كَانَ يَنْظُرُ فِي حَاجَتِي وَلاَ يَلْتَفِتُ إِلَيَّ حَتَّى كَلَّمْتَهُ فِيَّ. فَقَالَ عُثْمَانُ بنُ حُنَيْفٍ: وَاللهِ مَا كَلَّمْتُهُ وَلَكِنْ شَهِدْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَتَاهُ رَجُلٌ ضَرِيرٌ فَشَكَا إِلَيْهِ ذَهَابَ بَصَرِهِ فَقَالَ لَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “أَوَ تَصْبِرْ“؟ فَقَالَ: يَا رَسُولَ اللهِ إِنَّهُ لَيْسَ لِي قَائِدٌ وَقَدْ شَقَّ عَلَيَّ. فَقَالَ لَهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “ائْتِ الْمِيضَأَةَ فَتَوَضَّأْ ثُمَّ صَلِّ رَكْعَتَيْنِ ثُمَّ ادْعُ بِهَذِهِ الدَّعَوَاتِ“، قَالَ عُثْمَانُ بنُ حُنَيْفٍ: فَوَاللهِ مَا تَفَرَّقْنَا وَلاَ طَالَ بِنَا الْحَدِيثُ حَتَّى دَخَلَ عَلَيْنَا الرَّجُلُ كَأَنَّهُ لَمْ يَكُنْ بِهِ ضُرٌّ قَطُّ. صَحَّحَهُ الْحَافِظُ الطَّبَرَانِيُّ وَغَيْرُهُ.
وَفِي هَذَا الْحَدِيثِ دَلِيلٌ عَلَى جَوَازِ التَّوَسُّلِ بِالنَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَغَيْرِهِ مِنَ الصَّالِحِينَ فِي حَيَاتِهِمْ أَوْ بَعْدَ مَوْتِهِمْ. وَقَوْلُ الْحَافِظِ الطَّبَرَانِيِّ وَالْحَدِيثُ صَحِيحٌ يَشْمَلُ الْحَدِيثَ الْمَوْقُوفَ عَلَى الصَّحَابِيِّ عُثْمَانَ بنِ حُنَيْفٍ وَالْمَرْفُوعَ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لأَِنَّ الإِسْنَادَ وَاحِدٌ.

رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ وَأَحْمَدُ فِي مُسْنَدِهِ عَنْ شَدَّادِ بنِ أَوْسٍ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: سَيِّدُ الاِسْتِغْفَارِ: “اللَّهُمَّ أَنْتَ رَبِّي لاَ إِلهَ إِلاَّ أَنْتَ خَلَقْتَنِي وَأَنَا عَبْدُكَ وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ بِذَنْبِي فَاغْفِرْ لِي فَإِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، إِذَا قَالَ ذَلِكَ حِينَ يُمْسِي فَمَاتَ دَخَلَ الْجَنَّةَ، أَوْ كَانَ مِنْ أَهْلِ الْجَنَّةِ، وَإِذَا قَالَ ذَلِكَ حِينَ يُصْبِحُ فَمَاتَ مِنْ يَوْمِهِ مِثْلُهُ“. وَمَعْنَى أَبُوءُ أَيْ أُقِرُّ وَأَعْتَرِفُ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ فِي السُّنَنِ وَأَحْمَدُ وَابْنُ حِبَّانَ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ حِينَ يُصْبِحُ وَحِينَ يُمْسِي: سُبْحَانَ اللهِ وَبِحَمْدِهِ مِائَةَ مَرَّةٍ لَمْ يَأْتِ أَحَدٌ يَوْمَ الْقِيَامَةِ بِأَفْضَلَ مِمَّا جَاءَ بِهِ إِلاَّ أَحَدٌ قَالَ مِثْلَ مَا قَالَ أَوْ زَادَ عَلَيْهِ“. وَفِي رِوَايَةٍ: “سُبْحَانَ اللهِ الْعَظِيمِ وَبِحَمْدِهِ“. الْعَظِيمُ أَيِ الَّذِي قَدْرُهُ أَعْلَى مِنْ كُلِّ ذِي قَدْرٍ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ فِي السُّنَنِ عَنْ عَبْدِ اللهِ بنِ خُبَيْبٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “قُلْ: ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾ وَالْمُعَوِذَتَيْنِ حِينَ تُمْسِي وَحِينَ تُصْبِحُ ثَلاَثَ مَرَّاتٍ يَكْفِيكَ مِنْ كُلِّ شَىءٍ“.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَه وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ إِذَا أَصْبَحَ: “اللَّهُمَّ بِكَ أَصْبَحْنَا، وَبِكَ أَمْسَيْنَا، وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ“. وَإِذَا أَمْسَى قَالَ: »اللَّهُمَّ بِكَ أَمْسَيْنَا وَبِكَ نَحْيَا، وَبِكَ نَمُوتُ وَإِلَيْكَ النُّشُورُ“. قَالَ الْحَافِظُ ابْنُ حَجَرٍ: هَذَا حَدِيثٌ صَحِيحٌ غَرِيبٌ. اللَّهُمَّ بِكَ أَصْبَحْنَا وَبِكَ أَمْسَيْنَا وَبِكَ نَحْيَا وَبِكَ نَمُوتُ مَعْنَاهُ أَنْتَ أَبْقَيْتَنَا إِلَى هَذَا الصَّبَاحِ وَأَنْتَ أَبْلَغْتَنَا إِلَى هَذَا الْمَسَاءِ وَبِكَ نَحْيَا وَحَيَاتُنَا بِمَشِيئَتِكَ وَإِذَا مِتْنَا فَمَوْتُنَا بِمَشِيئَتِكَ، وَالنُّشُورُ هُوَ الْبَعْثُ بَعْدَ الْمَوْتِ، أَنْشَرَهُ اللهُ أَيْ أَحْيَاهُ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَالنَّسَائِيُّ فِي السُّنَنِ الْكُبْرَى عَنْ عَبْدِ اللهِ بنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَمْسَى قَالَ: “أَمْسَيْنَا وَأَمْسَى الْمُلْكُ للهِ، وَالْحَمْدُ للهِ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ، رَبِّ أَسْأَلُكَ خَيْرَ مَا فِي هَذِهِ اللَّيْلَةِ وَخَيْرَ مَا بَعْدَهَا، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا فِي هَذِهِ اللَّيْلَةِ وَشَرِّ مَا بَعْدَهَا، رَبِّ أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَسُوءِ الْكِبَرِ، وَأَعُوذُ بِكَ مِنْ عَذَابٍ فِي النَّارِ وَعَذَابٍ فِي الْقَبْرِ“. وَإِذَا أَصْبَحَ قَالَ ذَلِكَ أَيْضًا: “أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ“. الْكَسَلُ التَّثَاقُلُ عَنِ الْعَمَلِ، وَالْهَرَمُ الشَّيْخُوخَةُ، سُوءُ الْكِبَرِ أَيْ يَسْتَاءُ حَالُهُ حِينَ يَكْبَرُ، أَصْبَحْنَا وَأَصْبَحَ الْمُلْكُ للهِ أَيْ دَخَلْنَا فِي الصَّبَاحِ وَالْمُلْكُ ثَابِتٌ للهِ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِمَنْ لَدَغَهُ عَقْرَبٌ: “أَمَا لَوْ قُلْتَ حِينَ أَمْسَيْتَ: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ لَمْ يَضُرَّكَ“. مَا يَعَضُّ بِمُؤَخَّرَتِهِ يُقَالُ لَدَغَةٌ وَمَا يَعَضُّ بِفَمِهِ يُقَالُ لَسَعَةٌ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ فِي السُّنَنِ وَالْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ، وَأَحْمَدُ فِي مُسْنَدِهِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ أَبَا بَكْرٍ الصِّدِّيقَ رَضِيَ اللهُ عَنْهُ قَالَ: يَا رَسُولَ اللهِ مُرْنِي بِكَلِمَاتٍ أَقُولُهُنَّ إِذَا أَصْبَحْتُ وَإِذَا أَمْسَيْتُ، قَالَ: “قُلِ اللَّهُمَّ فَاطِرَ السَّمَوَاتِ وَالأَرْضِ عَالِمَ الْغَيْبِ وَالشَّهَادَةِ رَبَّ كُلِّ شَىءٍ وَمَلِيكَهُ، أَشْهَدُ أَنَّ لاَ إِلهَ إِلاَّ أَنْتَ، أَعُوذُ بِكَ مِنْ شَرِّ نَفْسِي وَشَرِّ الشَّيْطَانِ وَشِرْكِهِ. قَالَ: قُلْهَا إِذَا أَصْبَحْتَ وَإِذَا أَمْسَيْتَ وَإِذَا أَخَذْتَ مَضْجَعَكَ“. فَاطِرَ السَّمَوَاتِ وَالأَرْضِ: أَيْ خَالِقَ السَّمَوَاتِ وَالأَرْضِ، مَا تُشَاهِدُهُ يُقَالُ لَهُ شَهَادَةٌ وَمَا غَابَ عَنْكَ يُقَالُ لَهُ غَيْبٌ، رَبَّ كُلِّ شَىءٍ وَمَلِيكَهُ: مَعْنَاهُ اللهُ مَالِكُ كُلِّ شَىءٍ، وَإِذَا أَخَذْتَ مَضْجَعَكَ أَيْ إِذَا أَوَيْتَ إِلَى حَيْثُ تَضْطَجِعُ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ فِي السُّنَنِ وَأَحْمَدُ فِي مُسْنَدِهِ وَغَيْرُهُمْ عَنْ عُثْمَانَ بنِ عَفَّانَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَا مِنْ عَبْدٍ يَقُولُ فِي صَبَاحِ كُلِّ يَوْمٍ وَمَسَاءِ كُلِّ لَيْلَةٍ: بِسْمِ اللهِ الَّذِي لاَ يَضُرُّ مَعَ اسْمِهِ شَىءٌ فِي الأَرْضِ وَلاَ فِي السَّمَاءِ وَهُوَ السَّمِيعُ الْعَلِيمُ ثَلاَثَ مَرَّاتٍ لَمْ يَضُرَّهُ شَىءٌ“. وَفِي رِوَايَةٍ: “لَمْ تُصِبْهُ فَجْأَةُ بَلاَءٍ“. مَعَ اسْمِهِ أَيْ مَعَ حِفْظِهِ، فَجْأَةُ بَلاَءٍ أَيْ بَلاَءٌ مُفَاجِىءٌ.
وَرَوَى التِّرْمِذِيُّ عَنْ ثَوْبَانَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ حِينَ يُصْبِحُ وَحِينَ يُمْسِي ثَلاَثَ مَرَّاتٍ: رَضِيتُ بِاللهِ رَبًّا، وَبِالإِسْلاَمِ دِينًا، وَبِمُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ نَبِيًّا، كَانَ حَقًّا عَلَى اللهِ تَعَالَى أَنْ يُرْضِيَهُ“. رَضِيتُ بِاللهِ رَبًّا أَيْ أَحْبَبْتُ أَنْ يَكُونَ اللهُ رَبِّي.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ حِينَ يُصْبِحُ أَوْ يُمْسِي: اللَّهُمَّ إِنِّي أَصْبَحْتُ أُشْهِدُكَ وَأُشْهِدُ حَمَلَةَ عَرْشِكَ وَمَلاَئِكَتَكَ وَجَمِيعَ خَلْقِكَ أَنَّكَ أَنْتَ اللهُ لاَ إِلهَ إِلاَّ أَنْتَ، وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ، أَعْتَقَ اللهُ رُبْعَهُ مِنَ النَّارِ، فَمَنْ قَالَهَا مَرَّتَيْنِ أَعْتَقَ اللهُ نِصْفَهُ مِنَ النَّارِ، وَمَنْ قَالَهَا ثَلاَثًا أَعْتَقَ اللهُ تَعَالَى ثَلاَثَةَ أَرْبَاعِهِ، فَإِنَّ قَالَهَا أَرْبَعًا أَعْتَقَهُ اللهُ تَعَالَى مِنَ النَّارِ“. أُشْهِدُكَ مَعْنَاهُ أَنْتَ مُطَّلِعٌ عَلَى ذَلِكَ، أَمَّـا “وَحَمَلَةَ عَرْشِكَ” إِلَخ مَعْنَاهُ بِلِسَانِ الْحَالِ مَعْنَاهُ كَأَنَّهُمْ يَشْهَدُونَ أَنَّ اللهَ مُسْتَحِقُّ ذَلِكَ.
وَرَوَى أَبُو دَاوُدَ فِي السُّنَنِ وَالنَّسَائِيُّ فِي الْكُبْرَى عَنْ عَبْدِ اللهِ بنِ غَنَّامٍ الْبَيَاضِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ حِينَ يُصْبِحُ: اللَّهُمَّ مَا أَصْبَحَ بِي مِنْ نِعْمَةٍ فَمِنْكَ وَحْدَكَ لاَ شَرِيكَ لَكَ، لَكَ الْحَمْدُ وَلَكَ الشُّكْرُ، فَقَدْ أَدَّى شُكْرَ يَوْمِهِ، وَمَنْ قَالَ مِثْلَ ذَلِكَ حِينَ يُمْسِي فَقَدْ أَدَّى شُكْرَ لَيْلَتِهِ“.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالطَّبَرَانِيُّ فِي الصَّغِيرِ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَنَّهُ كَانَ يَقُولُ عِنْدَ مَضْجَعِهِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِوَجْهِكَ الْكَريِمِ وَبِكَلِمَاتِكَ التَّامَّةِ مِنْ شَرِّ مَا أَنْتَ ءَاخِذٌ بِنَاصِيَتِهِ، اللَّهُمَّ أَنْتَ تَكْشِفُ الْمَغْرَمَ وَالْمَأْثَمَ، اللَّهُمَّ لاَ يُهْزَمُ جُنْدُكَ وَلاَ يُخْلَفُ وَعْدُكَ، وَلاَ يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدُّ، سُبْحَانَكَ وَبِحَمْدِكَ“. ءَاخِذٌ بِنَاصِيَتِهِ أَيْ مَالِكُ أَمْرِهِ مُتَصَرِّفٌ فِيهِ.
وَرَوَى أَبُو دَاوُدَ وَابْنُ مَاجَه فِي السُّنَنِ وَأَحْمَدُ فِي مُسْنَدِهِ وَغَيْرُهُمْ عَنْ أَبِي عَيَّاشٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ إِذَا أَصْبَحَ: لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ، كَانَ لَهُ عَدْلُ رَقَبَةٍ مِنْ وَلَدِ إِسْمَاعِيلَ، وَكُتِبَ لَهُ عَشْرُ حَسَنَاتٍ، وَحُطَّ عَنْهُ عَشْرُ سَيِّئَاتٍ، وَرُفِعَ لَهُ عَشْرُ دَرَجَاتٍ، وَكَانَ فِي حِرْزٍ مِنَ الشَّيْطَانِ حَتَّى يُمْسِي، وَإِنْ قَالَهَا إِذَا أَمْسَى كَانَ مِثْلَ ذَلِكَ حَتَّى يُصْبِحَ“.عَدْلُ رَقَبَةٍ أَيْ مَا يُعَادِلُ ثَوَابَ عِتْقِ رَقَبَةٍ.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ وَابْنُ حِبَّانَ عَنْ عَبْدِ الرَّحْمنِ بنِ أَبِي بَكْرَةَ قَالَ: قُلْتُ لأَِبِي: يَا أَبَتِ إِنِّي أَسْمَعُكَ تَدْعُو عِنْدَ كُلِّ غَدَاةٍ: “اللَّهُمَّ عَافِنِي فِي بَدَنِي، اللَّهُمَّ عَافِنِي فِي سَمْعِي، اللَّهُمَّ عَافِنِي فِي بَصَرِي، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكُفْرِ وَالْفَقْرِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ عَذَابِ الْقَبْرِ، لاَ إِلهَ إِلاَّ أَنْتَ“. تُعِيدُهَا حِينَ تُصْبِحُ ثَلاَثًا، وَثَلاَثًا حِينَ تُمْسِي، فَقَالَ: إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْعُو بِهِنَّ، فَأَنَا أُحِبُّ أَنْ أَسْتَنَّ بِسُنَّتِهِ. أَسْتَنَّ: أَيْ أَقْتَدِيَ بِهِ.
وَرَوَى ابْنُ السُّنِّيِّ بِإِسْنَادٍ حَسَنٍ عَنْ عَبْدِ اللهِ بنِ أَبْزَى رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَصْبَحَ قَالَ: “أَصْبَحْنَا عَلَى فِطْرَةِ الإِسْلاَمِ وَكَلِمَةِ الإِخْلاَصِ، وَدِينِ نَبِيِّنَا مُحَمَّدٍ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ ، وَمِلَّةِ إِبْرَاهِيمَ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَنِيفًا مُسْلِمًا وَمَا أَنَا مِنَ الْمُشْرِكِينَ“. وَمَعْنَى فِطْرَةِ الإِسْلاَمِ أَيْ مُقْتَضَى الْعَهْدِ.
وَرَوَى التِّرْمِذِيُّ وَابْنُ السُّنِّيِّ عَنْ مَعْقِلِ بنِ يَسَارٍ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ حِينَ يُصْبِحُ ثَلاَثَ مَرَّاتٍ: أَعُوذُ بِاللهِ السَّمِيعِ الْعَلِيمِ مِنَ الشَّيْطَانِ الرَّجِيمِ وَقَرَأَ ثَلاَثَ ءَايَاتٍ مِنْ سُورَةِ الْحَشْرِ وَكَلَّ اللهُ تَعَالَى بِهِ سَبْعِينَ أَلْفَ مَلَكٍ يُصَلُّونَ عَلَيْهِ حَتَّى يُمْسِي، وَإِنْ مَاتَ فِي ذَلِكَ الْيَوْمِ مَاتَ شَهِيدًا، وَمَنْ قَالَهَا حِينَ يُمْسِي كَانَ بِتِلْكَ الْمَنْزِلَةِ“.
وَرَوَى النَّسَائِيُّ وَابْنُ السُّنِّيِّ وَالْحَاكِمُ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لِفَاطِمَةَ رَضِيَ اللهُ عَنْهَا: “مَا يَمْنَعُكِ أَنْ تَسْمَعِي مَا أُوصِيكِ بِهِ؟ تَقُولِينَ إِذَا أَصْبَحْتِ وَإِذَا أَمْسَيْتِ: يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ أَصْلِحْ لِي شَأْنِي كُلَّهُ وَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ“. هَذَا حَدِيثٌ حَسَنٌ غَرِيبٌ. الْقَيُّومُ مَعْنَاهُ الْمُدَبِّرُ لِجَمِيعِ الْمَخْلُوقِينَ، وَقَالَ بَعْضُهُمْ: الْقَائِمُ بِذَاتِهِ الْمُسْتَغْنِي عَنْ كُلِّ مَا سِوَاهُ.
وَرَوَى ابْنُ السُّنِّيِّ عَنْ أَبِي الدَّرْدَاءِ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ فِي كُلِّ يَوْمٍ حِينَ يُصْبِحُ وَحِينَ يُمْسِي: حَسْبِيَ اللهُ لاَ إِلهَ إِلاَّ هُوَ عَلَيْهِ تَوَكَّلْتُ وَهُوَ رَبُّ الْعَرْشِ الْعَظِيمِ سَبْعَ مَرَّاتٍ كَفَاهُ اللهُ تَعَالَى مَا أَهَمَّهُ مِنْ أَمْرِ الدُّنْيَا وَالآخِرَةِ“. حَسْبِيَ اللهُ مَعْنَاهُ اللهُ يَكْفِينِي مَا أَهَمَّنِي.
وَرَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَأَبُو دَاوُدَ وَابْنُ مَاجَه فِي السُّنَنِ وَأَحْمَدُ وَغَيْرُهُمْ عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ فِي دُعَائِهِ حِينَ يُمْسِي وَحِينَ يُصْبِحُ حَتَّى فَارَقَ الدُّنْيَا أَوْ حَتَّى مَاتَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعِافِيَةَ فِي الدُّنْيَا وَالآخِرَةِ، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَفْوَ وَالْعَافِيَةَ فِي دِينِي وَدُنْيَايَ وَأَهْلِي وَمَالِي، اللَّهُمَّ اسْتُرْ عَوْرَاتِي وَءَامِنْ رَوْعَاتِي، اللَّهُمَّ احْفَظْنِي مِنْ بَيْنِ يَدَيَّ وَمِنْ خَلْفِي وَعَنْ يَمِينِي وَعَنْ شِمَالِي وَمِنْ فَوْقِي، وَأَعُوذُ بِعَظَمَتِكَ أَنْ أُغْتَالَ مِنْ تَحْتِي“. قَالَ جُبَيْرُ بنُ مُطْعِمٍ وَهُوَ أَحَدُ رُوَاةِ هَذَا الْحَدِيثِ: هُوَ الْخَسْفُ. وَمَعْنَى قَوْلِهِ وَءَامِنْ رَوْعَاتِي أَيِ اجْعَلْنِي فِي أَمْنٍ مِنْ شِدَّةِ الْخَوْفِ، فَالرَّوْعُ شِدَّةُ الْخَوْفِ.
وَرَوَى الطَّبَرَانِيُّ فِي الدُّعَاءِ عَنْ عَبْدِ اللهِ بنِ عَمْرٍو رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ إِذَا أَمْسَى: أَمْسَيْنَا وَأَمْسَى الْمُلْكُ للهِ، وَالْحَمْدُ للهِ، أَعُوذُ بِاللهِ الَّذِي يُمْسِكُ السَّمَاءَ أَنْ تَقَعَ عَلَى الأَرْضِ إِلاَّ بِإِذْنِهِ، مِنْ شَرِّ مَا خَلَقَ وَذَرَأَ وَبَرَأَ، مَنْ قَالَهُنَّ عُصِمَ مِنْ كُلِّ سَاحِرٍ وَكَاهِنٍ وَشَيْطَانٍ وَحَاسِدٍ“. ذَرَأَ أَيْ خَلَقَ، وَبَرَأَ: خَلَقَ، وَمَعْنَى كَاهِنٍ الَّذِي يَتَعَاطَى الْكَهَانَةَ وَيُخْبِرُ عَنِ الْمُسْتَقْبَلِ.

رَوَى ابْنُ السُّنِّيِّ عَنْ عَبْدِ اللهِ بنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ مَوْقُوفًا عَلَيْهِ أَنَّهُ جَعَلَ مَنْ يَرْقُبُ لَهُ طُلُوعَ الشَّمْسِ، فَلَمَّا أَخْبَرَتْهُ بِطُلُوعِهَا قَالَ: “الْحَمْدُ للهِ الَّذِي وَهَبَ لَنَا هَذَا الْيَوْمَ وَأَقَالَنَا مِنْ عَثَرَاتِنَا“. قَالَ الْحَافِظُ: هَذَا مَوْقُوفٌ صَحِيحٌ. مَنْ يَرْقُبُ لَهُ طُلُوعَ الشَّمْسِ أَيْ يَنْتَظِرُ طُلُوعَهَا، وَأَقَالَنَا مِنْ عَثَرَاتِنَا أَيْ أَنْهَضَنَا مِنْ سَقْطَتِنَا.

رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ وَأَبُو دَاوُدَ فِي سُنَنِهِ وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ وَالطَّبَرَانِيُّ فِي الدُّعَاءِ مِنْ حَدِيثِ حُذَيْفَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ وَضَعَ يَدَهُ تَحْتَ خَدِّهِ ثُمَّ قَالَ: “اللَّهُمَّ بِاسْمِكَ أَمُوتُ وَأَحْيَا“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَهُ وَلِفَاطِمَةَ: “إِذَا أَوَيْتُمَا إِلَى فِرَاشِكُمَا أَوْ إِذَا أَخَذْتُمَا مَضَاجِعَكُمَا فَكَبِّرَا ثَلاَثًا وَثَلاَثِينَ، وَسَبِّحَا ثَلاَثًا وَثَلاَثِينَ، وَاحْمَدَا ثَلاَثًا وَثَلاَثِينَ“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي مَسْعُودٍ الْبَدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “الآيَتَانِ مِنْ ءَاخِرِ سُورَةِ الْبَقَرَةِ مَنْ قَرَأَ بِهِمَا فِي لَيْلَةٍ كَفَتَاهُ“.
وَرَوَى الشَّيْخَانِ وَغَيْرُهُمَا عَنِ الْبَرَاءِ بنِ عَازِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ لِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: إِذَا أَتَيْتَ مَضْجَعَكَ فَتَوَضَّأْ وُضُوءَكَ لِلصَّلاَةِ ثُمَّ اضْطَجِعْ عَلَى شِقِّكَ الأَيْمَنِ وَقُلْ: “اللَّهُمَّ أَسْلَمْتُ نَفْسِي إِلَيْكَ، وَفَوَّضْتُ أَمْرِي إِلَيْكَ، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ رَغْبَةً وَرَهْبَةً إِلَيْكَ، لاَ مَلْجَأَ وَلاَ مَنْجَى مِنْكَ إِلاَّ إِلَيْكَ، ءَامَنْتُ بِكِتَابِكَ الَّذِي أَنْزَلْتَ وَنَبِيِّكَ الَّذِي أَرْسَلْتَ، فَإِنْ مِتَّ مِتَّ عَلَى الْفِطْرَةِ، وَاجْعَلْهُنَّ ءَاخِرَ مَا تَقُولُ“. وَفَوَّضْتُ أَمْرِي إِلَيْكَ أَيْ سَلَّمْتُكَ أَمْرِي، وَأَلْجَأْتُ ظَهْرِي إِلَيْكَ أَيْ أَنْتَ الَّذِي يُعِينُنِي وَيَنْصُرُنِي، اعْتَصَمْتُ بِكَ، لاَ مَنْجَى مِنْكَ إِلاَّ إِلَيْكَ أَيْ لاَ مَفَرَّ مِنْكَ إِلاَّ إِلَيْكَ، لِلرُّجُوعِ إِلَى طَاعَتِكَ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه فِي السُّنَنِ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ يَقُولُ: “اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأَرْضِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شَىءٍ، فَالِقَ الْحَبِّ وَالنَّوَى، مُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْقُرْءَانِ، أَعُوذُ بِكَ مِنْ شَرِّ كُلِّ ذِي شَرٍّ أَنْتَ ءَاخِذٌ بِنَاصِيَتِهِ، أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىءٌ، وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىءٌ، اقْضِ عَنَّا الدَّيْنَ، وَأَغْنِنَا مِنَ الْفَقْرِ“. قَالَ الْحَافِظُ الْبَيْهَقِيُّ: “وَاسْتَدَلَّ بَعْضُ أَصْحَابِنَا عَلَى نَفْيِ الْمَكَانِ عَنِ اللهِ بِهَذَا الْحَدِيثِ” وَأَوْرَدَ هَذَا الْحَدِيثَ ثُمَّ قَالَ: “وَمَنْ لَمْ يَكُنْ قَبْلَهُ شَىءٌ وَلاَ بَعْدَهُ شَىءٌ لَمْ يَكُنْ فِي مَكَانٍ” مَعْنَاهُ اللهُ مَوْجُودٌ بِلاَ مَكَانٍ. فَالِقَ الْحَبِّ وَالنَّوَى أَيْ شَاقَّ الْحَبِّ عَنِ النَّبَاتِ وَالنَّوَى عَنِ النَّخْلِ، أَنْتَ الأَوَّلُ أَيِ السَّابِقُ لِجَمِيعِ الْمَوْجُودَاتِ، وَأَنْتَ الآخِرُ أَيِ الْبَاقِي بَعْدَ فَنَاءِ الْمَوْجُودَاتِ، الظَّاهِرُ أَيْ بِوُجُودِهِ وَمَصْنُوعَاتِهِ وَتَدْبِيرِهِ، كُلُّ شَىءٍ يَدُلُّ عَلَى وُجُودِهِ، والْبَاطِنُ أَيْ لاَ تُدْرِكُهُ الْعُقُولُ.
وَرَوَى مُسْلِمٌ وَالْبُخَارِيُّ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا أَوَى أَحَدُكُمْ إِلَى فِرَاشِهِ فَلْيَنْفُضْ فِرَاشَهُ بِدَاخِلِةِ إِزَارِهِ فَإِنَّهُ لاَ يَدْرِي مَا خَلَفَهُ عَلَيْهِ ثُمَّ يَقُولُ: بِاسْمِكَ رَبِّي وَضَعْتُ جَنْبِي وَبِكَ أَرْفَعُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا بِمَا تَحْفَظُ بِهِ عِبَادَكَ الصَّالِحِينَ“. فَلْيَنْفُضْ فِرَاشَهُ أَيْ يُحَرِّكْهُ لِيُنْفَضَ لِيَزُولَ عَنْهُ الْغُبَارُ وَنَحْوُهُ، إِنْ أَمْسَكْتَ نَفْسِي فَارْحَمْهَا وَإِنْ أَرْسَلْتَهَا فَاحْفَظْهَا مَعْنَاهُ فَوَّضْتُ أَمْرِي إِلَيْكَ، إِنْ تَوَفَّيْتَنِي فَارْحَمْنِي وَإِنْ أَبْقَيْتَنِي حَيًّا فَارْحَمْنِي.
وَرَوَى أَبُو دَاوُدَ فِي سُنَنِهِ وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ وَالطَّبَرَانِيُّ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ أَبِي زُهَيْرٍ الأَنْمَارِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَخَذَ مَضْجَعَهُ مِنَ اللَّيْلِ قَالَ: “بِسْمِ اللهِ وَضَعْتُ جَنْبِي، اللَّهُمَّ اغْفِرْ ذَنْبِي، وَأَخْسِىءْ شَيْطَانِي، وَفُكَّ رِهَانِي، وَاجْعَلْنِي فِي النَّدِيِّ الأَعْلَى“. وَفِي رِوَايَةٍ: “وَاجْعَلْنِي فِي الْمَلإِ الأَعْلَى“. وَقَالَ الْحَاكِمُ: هذَا حَدِيثٌ صَحِيحُ الإِسْنَادِ. وَأَخْسِىءْ شَيْطَانِي أَيِ اجْعَلْهُ مَهْزُومًا، وَفُكَّ رِهَانِي أَيْ سَلِّمْنِي مِنَ الْعُقُوبَةِ، وَمَعْنَى الْمَلإِ الأَعْلَى الْمَلاَئِكَةُ فِي السَّمَاءِ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَأَبُو دَاوُدَ فِي السُّنَنِ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَابْنُ حِبَّانَ فِي صَحِيحِهِ وَغَيْرُهُمْ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ: “الْحَمْدُ للهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَكَفَانَا وَءَاوَانَا، فَكَمْ مِمَّنْ لاَ كَافِيَ لَهُ وَلاَ مُؤْوِي“. كَفَانا أَيْ يَسَّرَ لَنَا الرِّزْقَ وَءَاوَانَا مَعْنَاهُ جَعَلَ لَنَا مَأْوَى.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَأَحْمَدُ فِي مُسْنَدِهِ وَالْبَيْهَقِيُّ فِي الدُّعَاءِ عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا أَنَّهُ أَمَرَ رَجُلاً إِذَا أَخَذَ مَضْجَعَهُ أَنْ يَقُولَ: “اللَّهُمَّ أَنْتَ خَلَقْتَ نَفْسِي وَأَنْتَ تَتَوَفَّاهَا، لَكَ مَمَاتُهَا وَمَحْيَاهَا، إِنْ أَحْيَيْتَهَا فَاحْفَظْهَا، وَإِنْ أَمَتَّهَا فَاغْفِرْ لَهَا، اللَّهُمَّ إِنِّي أَسْأَلُكَ الْعَافِيَةَ“.
وَرَوَى أَبُو دَاوُدَ فِي سُنَنِهِ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ عَنْ نَوْفَلٍ الأَشْجَعِيِّ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِقْرَأْ: قُلْ يَا أَيُّهَا الْكَافِرُونَ. ثُمَّ نَمْ عَلَى خَاتِمَتِهَا فَإِنَّهَا بَرَاءَةٌ مِنَ الشِّرْكِ“.
وَفِي الصَّحِيحَيْنِ وَغَيْرِهِمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَوَى إِلَى فِرَاشِهِ كُلَّ لَيْلَةٍ جَمَعَ كَفَّيْهِ ثُمَّ نَفَثَ فِيهِمَا وَقَرَأَ فِيهِمَا: ﴿قُلْ هُوَ اللهُ أَحَدٌ﴾، وَ: ﴿قُلْ أَعُوذُ بِرَبِّ الْفَلَقِ﴾، وَ: ﴿قُلْ أَعُوذُ بِرَبِّ النَّاسِ﴾. ثُمَّ مَسَحَ بِهِمَا مَا اسْتَطَاعَ مِنْ جَسَدِهِ يَبْدَأُ بِهِمَا عَلَى رَأْسِهِ وَوَجْهِهِ وَمَا أَقْبَلَ مِنْ جَسَدِهِ يَفْعَلُ ذَلِكَ ثَلاَثَ مَرَّاتٍ. النَّفَثُ شَبِيهٌ بِالنَّفْخِ لَيْسَ مَعَهُ رِيقٌ، وَهُوَ أَقَلُّ مِنَ التَّفْلِ أَمَّا التَّفْلُ مَعَهُ رِيقٌ.

رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ وَأَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَابْنُ مَاجَه فِي السُّنَنِ وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ وَغَيْرُهُمْ عَنْ عُبَادَةَ بنِ الصَّامِتِ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ تَعَارَّ مِنَ اللَّيْلِ فَقَالَ: لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ، وَالْحَمْدُ للهِ، وَسُبْحَانَ اللهِ، وَلاَ إِلهَ إِلاَّ اللهُ، وَاللهُ أَكْبَرُ، وَلاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ، ثُمَّ قَالَ: اللَّهُمَّ اغْفِرْ لِي أَوْ دَعَا اسْتُجِيبَ لَهُ، فَإِنْ تَوَضَّأَ قُبِلَتْ صَلاَتُهُ“. تَعَارَّ: بِتَشْدِيدِ الرَّاءِ أَيِ اسْتَيْقَظَ.
وَرَوَى أَبُو دَاوُدَ فِي سُنَنِهِ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ وَالطَّبَرَانِيُّ فِي الدُّعَاءِ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اسْتَيْقَظَ مِنَ اللَّيْلِ قَالَ: “لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ، اللَّهُمَّ أَسْتَغْفِرُكَ لِذَنْبِي، وَأَسْأَلُكَ رَحْمَتَكَ، اللَّهُمَّ زِدْنِي عِلْمًا وَلاَ تُزِغْ قَلْبِي بَعْدَ إِذْ هَدَيْتَنِي وَهَبْ لِي مِنْ لَدُنْكَ رَحْمَةً إِنَّكَ أَنْتَ الْوَهَّابُ“. لاَ تُزِغْ قَلْبِي أَيْ لاَ تُمِلْهُ عَنِ الْحَقِّ وَالْهُدَى.
وَرَوَى النَّسَائِيُّ وَابْنُ السُّنِّيِّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَالطَّبَرَانِيُّ فِي الدُّعَاءِ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ عَائِشَةَ أَيْضًا قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا تَعَارَّ مِنَ اللَّيْلِ قَالَ: “لاَ إِلهَ إِلاَّ اللهُ الْوَاحِدُ الْقَهَّارُ، رَبُّ السَّمَوَاتِ وَالأَرْضِ وَمَا بَيْنَهُمَا الْعَزِيزُ الْقَهَّارُ“. قَالَ الْحَافِظُ ابْنُ حَجَرٍ: هَذَا حَدِيثٌ حَسَنٌ. تَعَارَّ مِنَ اللَّيْلِ أَيِ اسْتَيْقَظَ بِاللَّيْلِ عِنْدَ تَقَلُّبِهِ. الْعَزِيزُ هُوَ الْقَوِيُّ الَّذِي لاَ يُغْلَبُ وَالْقَهَّارُ مَعْنَاهُ الَّذِي قَهَرَ الْمَخْلُوقَاتِ بِالْمَوْتِ.

رَوَى الْبُخَارِيُّ فِي صَحِيحِهِ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَوَى إِلَى فِرَاشِهِ قَالَ: “بِاسْمِكَ اللَّهُمَّ أَحْيَا وَأَمُوتُ“، وَإِذَا اسْتَيْقَظَ قَالَ: “الْحَمْدُ للهِ الَّذِي أَحْيَانَا بَعْدَمَا أَمَاتَنَا وَإِلَيْهِ النُّشُورُ“.

رَوَى مُسْلِمٌ وَالْبَيْهَقِيُّ وَاللَّفْظُ لَهُ عَنْ عَبْدِ اللهِ بنِ سَرْجِسٍ قَالَ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا سَافَرَ قَالَ: “اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيفَةُ فِي الأَهْلِ، اللَّهُمَّ اصْحَبْنَا فِي سَفَرِنَا، وَاخْلُفْنَا فِي أَهْلِنَا، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمُنْقَلَبِ، وَمِنَ الْحَوْرِ بَعْدَ الْكَوْرِ، وَمِنْ دَعْوَةِ الْمَظْلُومِ، وَمِنْ سُوءِ الْمَنْظَرِ فِي الأَهْلِ وَالْمَالِ“. وَمَعْنَى الصَّاحِبِ فِي السَّفَرِ الْحَافِظُ، وَمَعْنَى كَآبَةِ الْمُنْقَلَبِ سُوءُ الاِنْقِلاَبِ وَمَعْنَى وَمِنَ الْحَوْرِ بَعْدَ الْكَوْرِ مِنَ النُّزُولِ بَعْدَ الرِّفْعَةِ، وَمَعْنَى وَعْثَاءِ السَّفَرِ شِدَّةُ النَّصَبِ وَالتَّعَبِ.
وَرَوَى الطَّبَرَانِيُّ وَأَحْمَدُ وَابْنُ حِبَّانَ وَغَيْرُهُمْ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ أَنْ يَخْرُجَ فِي سَفَرٍ قَالَ: “اللَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ، وَالْخَلِيفَةُ فِي الأَهْلِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الضَّبْنَةِ فِي السَّفَرِ وَالْكَآبَةِ فِي الْمُنْقَلَبِ، اللَّهُمَّ اقْبِضْ لَنَا الأَرْضَ وَهَوِّنْ عَلَيْنَا السَّفَرَ“. وَالضَّبْنَةُ الزَّمَانَةُ، وَالزَّمَانَةُ الْمَرَضُ الَّذِي يَكْسِرُ صَاحِبَهُ كَالْفَالِجِ.

رَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَابْنُ مَاجَه عَنْ أُمِّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَرَجَ مِنْ بَيْتِهِ قَالَ: “بِسْمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ أَضِلَّ أَوْ أُضَلَّ، أَوْ أَزِلَّ أَوْ أُزَلَّ، أَوْ أَظْلِمَ أَوْ أُظْلَمَ، أَوْ أَجْهَلَ أَوْ يُجْهَلَ عَلَيَّ“.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَغَيْرُهُمْ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ – أَيْ إِذَا خَرَجَ مِنْ بَيْتِهِ – بِسْمِ اللهِ تَوَكَّلْتُ عَلَى اللهِ لاَ حَوْلَ وَلاَ قُوَّةَ إِلاَّ بِاللهِ، يُقَالَ لَهُ: كُفِيتَ وَوُقِيتَ وَهُدِيتَ وَتَنَحَّى عَنْهُ الشَّيْطَانُ“. وَتَنْحَى عَنْهُ الشَّيْطَانُ أَيْ مَالَ عَنْهُ.
وَرَوَى مُسْلِمٌ فِي صَحِيحِهِ عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “إِذَا دَخَلَ الرَّجُلُ بَيْتَهُ فَذَكَرَ اللهَ تَعَالَى عِنْدَ دُخُولِهِ، وَعِنْدَ طَعَامِهِ، قَالَ الشَّيْطَانُ: لاَ مَبِيتَ لَكُمْ وَلاَ عَشَاءَ، وَإِذَا دَخَلَ فَلَمْ يَذْكُرِ اللهَ تَعَالَى عِنْدَ دُخُولِهِ قَالَ الشَّيْطَانُ: أَدْرَكْتُمُ الْمَبِيتَ، وَإِذَا لَمْ يَذْكُرِ اللهَ تَعَالَى عِنْدَ طَعَامِهِ قَالَ: أَدْرَكْتُمُ الْمَبِيتَ وَالْعَشَاءَ“.

رَوَى الْبَيْهَقِيُّ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: جَاءَ رَجُلٌ إِلَى النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: يَا رَسُولَ اللهِ إِنِّي أُرِيدُ سَفَرًا فَزَوِّدْنِي، قَالَ: “زَوَّدَكَ اللهُ التَّقْوَى“ قَالَ: زِدْنِي، قَالَ: “وَغَفَرَ لَكَ ذَنْبَكَ“، قَالَ: زِدْنِي بِأَبِي أَنْتَ وَأُمِّي قَالَ: “وَيَسَّرَ لَكَ الْخَيْرَ حَيْثُ مَا كُنْتَ“.
وَرَوَى التِّرْمِذِيُّ وَالْحَاكِمُ وَغَيْرُهُمَا عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَجُلاً أَتَى النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: إِنِّي أُرِيدُ سَفَرًا فَأَوْصِنِي، فَأَخَذَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِيَدِهِ فَقَالَ لَهُ: “فِي حِفْظِ اللهِ وَفِي كَنَفِهِ، زَوَّدَكَ اللهُ التَّقْوَى وَغَفَرَ ذَنْبَكَ، وَوَجَّهَكَ فِي الْخَيْرِ حَيْثُمَا كُنْتَ أَوْ أَيْنَ مَا كُنْتَ“ – شَكَّ سَعِيدٌ فِي أَيَّتِهِمَا-. الْكَنَفُ هُوَ السِّتْرُ.
رَوَى التِّرْمِذِيُّ وَأَحْمَدُ وَغَيْرُهُمَا أَنَّ عَبْدَ اللهِ بنَ عُمَرَ رَضِيَ اللهُ عَنْهُمَا كَانَ إِذَا رَأَى الرَّجُلَ وَهُوَ يُرِيدُ السَّفَرَ قَالَ لَهُ: ادْنُ مِنِّي حَتَّى أُوَدِّعَكَ كَمَا كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُوَدِّعُنَا، قَالَ: فَيَقُولُ: “أَسْتَوْدِعُ اللهَ دِينَكَ وَأَمَانَتَكَ وَخَوَاتِيمَ عَمَلِكَ“. أَسْتَوْدِعُ اللهَ دِينَكَ وَامَانَتَكَ أَيْ أَطْلَبُ مِنَ اللهِ أَنْ يَحْفَظَ دِينَكَ وَأَمَانَتَكَ.
وَرَوَى النَّسَائِيُّ وَأَحْمَدُ وَالطَّبَرَانِيُّ أَنَّ أَبَا هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَرَادَ أَنْ يُوَدِّعَ رَجُلاً فَقَالَ: أَلاَ أُعَلِّمُكَ يَا ابنَ أَخِي مَا عَلَّمَنِيهِ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: قُلْ: “أَسْتَوْدِعُكَ اللهَ الَّذِي لاَ تَضِيعُ وَدَائِعُهُ“.

وَأَرَادَ النُّزُولَ فِيهِ
رَوَى النَّسَائِيُّ وَالْبَيْهَقِيُّ وَالْحَاكِمُ عَنْ صُهَيْبٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَمْ يَرَ قَرْيَةً يُرِيدُ دُخُولَهَا إِلاَّ قَالَ حِينَ يَرَاهَا: “اللَّهُمَّ رَبَّ السَّمَوَاتِ السَّبْعِ وَمَا أَظْلَلْنَ، وَرَبَّ الأَرَضِينَ السَّبْعِ وَمَا أَقْلَلْنَ، وَرَبَّ الشَّيَاطِينِ وَمَا أَضْلَلْنَ، وَرَبَّ الرِّيَاحِ وَمَا ذَرَيْنَ، فَإِنَّا نَسْأَلُكَ خَيْرَ هَذِهِ الْقَرْيَةِ وَخَيْرَ أَهْلِهَا، وَنَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا“. وَمَا أَظْلَلْنَ أَيْ وَمَا كَانَ تَحْتَ السَّمَوَاتِ، وَمَا أَقْلَلْنَ أَيْ وَمَا كَانَ عَلَيْهَا، وَمَا ذَرَيْنَ أَيْ وَمَا تَحْمِلُ.
وَرَوَى النَّسَائِيُّ وَابْنُ مَاجَه وَأَحْمَدُ وَالْبَيْهَقِيُّ وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ خَوْلَةَ بِنْتِ حَكِيمٍ رَضِيَ اللهُ عَنْهَا قَالَتْ: سَمِعْتُ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “إِذَا نَزَلَ أَحَدُكُمْ مَنْزِلاً فَلْيَقُلْ: أَعُوذُ بِكَلِمَاتِ اللهِ التَّامَّاتِ مِنْ شَرِّ مَا خَلَقَ، فَإِنَّهُ لاَ يَضُرُّهُ شَىءٌ حَتَّى يَرْتَحِلَ مِنْهُ“. حَتَّى يَرْتَحِلَ مِنْهُ أَيْ يَنْتَقِلَ عَنْهُ.

رَوَى الطَّبَرَانِيُّ عَنِ الْبَرَاءِ بنِ عَازِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَفَلَ مِنْ سَفَرٍ قَالَ: “ءَايِبُونَ تَائِبُونَ عَابِدُونَ لِرَبِّنَا حَامِدُونَ“. ءَابَ رَجَعَ وَالأَوَّابُ التَّائِبُ.
وَرَوَى الطَّبَرَانِيُّ وَالْحَاكِمُ وَغَيْرُهُمَا عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا قَدِمَ مِنْ سَفَرٍ فَرَأَى أَهْلَهُ قَالَ: “تَوْبًا أَوْبًا وَإِلَى رَبِّنَا أَوْبًا لاَ يُغَادِرُ عَلَيْنَا حَوْبًا“. أَوْبًا: مَعْنَاهُ رُجُوعًا، ءَابَ إِلَى اللهِ أَيْ رَجَعَ عَنْ ذَنْبِهِ، لاَ يُغَادِرُ عَلَيْنَا حَوْبًا أَيْ لاَ يَعُودُ بَعْدَ ذَلِكَ إِلَى الإِثْمِ وَمَعْنَى الْحَوْبِ اكْتِسَابُ الْمَعْصِيَةِ.

رَوَى الْبَيْهَقِيُّ فِي الدَّعَوَاتِ وَالْحَاكِمُ فِي الْمُسْتَدْرَكِ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا كَانَ فِي سَفَرٍ فَبَدَا لَهُ الْفَجْرُ قَالَ: “سَمِعَ سَامِعٌ بِحَمْدِ اللهِ وَنِعْمَتِهِ وَحُسْنِ بَلاَئِهِ عَلَيْنَا، رَبَّنَا صَاحِبْنَا فَأَفْضِلْ عَلَيْنَا عَائِذًا بِاللهِ مِنَ النَّارِ“. يَقُولُ ذَلِكَ ثَلاَثَ مَرَّاتٍ وَيَرْفَعُ بِهَا صَوْتَهُ. وَعِنْدَ مُسْلِمٍ وَأَبِي دَاوُدَ: “إِذَا كَانَ فِي سَفَرٍ وَأَسْحَرَ“. وَمَعْنَى صَاحِبْنَا احْفَظْنَا، مِنْ بَابِ مَا يُوصَفُ بِهِ اللهُ وَلاَ يُطْلَقُ عَلَيْهِ اسْمًا فَلاَ يُقَالُ مِنْ أَسْمَاءِ اللهِ الصَّاحِبُ.

فِي أَوَّلِ طَعَامِهِ
رَوَى ابْنُ حِبَّانَ وَالطَّبَرَانِيُّ عَنْ عَبْدِ اللهِ بنِ مَسْعُودٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ نَسِيَ أَنْ يَذْكُرَ اللهَ عَزَّ وَجَلَّ فِي أَوَّلِ طَعَامِهِ فَلْيَقُلْ حِينَ يَذْكُرُ بِسْمِ اللهِ فِي أَوَّلِهِ وَءَاخِرِهِ، فَإِنَّهُ يَسْتَقْبِلُ طَعَامًا جَدِيدًا وَيَمْنَعُ الْخَبِيثَ مَا كَانَ يُصِيبُ مِنْهُ“.
وَأَخْرَجَ الْبَيْهَقِيُّ وَأَحْمَدُ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “فَإِنْ نَسِيَ أَنْ يُسَمِّيَ فِي أَوَّلِهِ فَلْيَقُلْ بِسْمِ اللهِ أَوَّلَهُ وَءَاخِرَهُ“.

مِنَ الطَّعَامِ وَالشَّرَابِ
رَوَى الْبُخَارِيُّ وَالتِّرْمِذِيُّ وَابْنُ مَاجَه وَغَيْرُهُمْ عَنْ أَبِي أُمَامَةَ الْبَاهِلِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رُفِعَ الْعَشَاءُ مِنْ بَيْنِ يَدَيْهِ قَالَ: “الْحَمْدُ للهِ كَثِيرًا طَيِّبًا مُبَارَكًا فِيهِ غَيْرَ مَكْفِيٍّ وَلاَ مُوَدَّعٍ وَلاَ مُسْتَغْنًى عَنْهُ رَبَّنَا“. غَيْرَ مَكْفِيٍّ وَلاَ مُوَدَّعٍ مَعْنَاهُ لاَ أَسْتَطِيعُ أَنْ أَبْلُغَ الْغَايَةَ.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ وَغَيْرُهُمَا عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَكَلَ أَوْ شَرِبَ قَالَ: “الْحَمْدُ للهِ الَّذِي أَطْعَمَ وَسَقَى وَسَوَّغَهُ وَجَعَلَ لَهُ مَخْرَجًا“. سَاغَ الشَّرَابُ سَهُلَ مَدْخَلُهُ فِي الْحَلْقِ، وَجَعَلَ لَهُ مَخْرَجًا مَعْنَاهُ أَنْزَلَهُ بِسُهُولَةٍ مِنْ هَذَا الْمَخْرَجِ الضَّيِّقِ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَكَلَ طَعَامًا قَالَ: “الْحَمْدُ للهِ الَّذِي أَطْعَمَنَا وَسَقَانَا وَجَعَلَنَا مُسْلِمِينَ“.

لَيْلَةُ الْقَدْرِ
رَوَى التِّرْمِذِيُّ وَابْنُ مَاجَه وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: قُلْتُ: يَا رَسُولَ اللهِ أَرَأَيْتَ إِنْ أَدْرَكْتُ لَيْلَةَ الْقَدْرِ بِمَ أَدْعُو؟ قَالَ: “قُولِي اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الْعَفْوَ فَاعْفُ عَنِّي“. الْعَفُوُّ هُوَ الَّذِي يَصْفَحُ عَنِ الذُّنُوبِ وَيَتْرُكُ مُجَازَاةَ الْمُسِيءِ كَرَمًا وَإِحْسَانًا.

رَوَى النَّسَائِيُّ وَالدَّارَقُطْنِيُّ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنِ ابْنِ عُمَرَ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَفْطَرَ قَالَ: “ذَهَبَ الظَّمَأُ وَابْتَلَّتِ الْعُرُوقُ وَثَبَتَ الأَجْرُ إِنْ شَاءَ اللهُ“. وَابْتَلَّتِ الْعُرُوقُ أَيِ ابْتَلَّتْ بَعْدَ الظَّمَإِ.

رَوَى مُسْلِمٌ وَالتِّرْمِذِيُّ وَأَحْمَدُ وَغَيْرُهُمْ عَنْ عَبْدِ اللهِ بنِ بُسْرٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَكَلَ عِنْدَ أَبِيهِ فَلَمَّا أَرَادَ أَنْ يَرْكَبَ أَخَذَ لَهُ بِالرِّكَابِ وَقاَلَ: ادْعُ اللهَ تَعَالَى لَنَا، فَقَالَ: “اللَّهُمَّ بَارِكْ لَهُمْ وَارْزُقْهُمْ وَاغْفِرْ لَهُمْ وَارْحَمْهُمْ“.
وَرَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَالطَّبَرَانِيُّ وَغَيْرُهُمَا عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا أَفْطَرَ عِنْدَ أَهْلِ بَيْتٍ قَالَ لَهُمْ: “أَفْطَرَ عِنْدَكُمُ الصَّائِمُونَ وَغَشِيَتْكُمُ الرَّحْمَةُ، وَأَكَلَ طَعَامَكُمُ الأَبْرَارُ، وَتَنَزَّلَتْ عَلَيْكُمُ الْمَلاَئِكَةُ“. وَتَنَزَّلَتْ هَذَا يُقَالُ لَهُ تَأْنِيثُ اللَّفْظِ وَلَيْسَ تَأْنِيثًا حَقِيقيًّا، كَمَا قَالَ اللهُ تَعَالَى: ﴿قَالَتْ رُسُلُهُمْ﴾. الْغِشَاءُ الْغِطَاءُ وَغَشِيَتْهُ غِشْيَانًا نَزَلَتْ عَلَيْكُمْ وَغَطَّتْكُمْ.

رَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَأَحْمَدُ وَالْحَاكِمُ وَغَيْرُهُمْ عَنْ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: عَلَّمَنَا رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ خُطْبَةَ الْحَاجَةِ: “الْحَمْدُ للهِ نَحْمَدُهُ وَنَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِهِ مِنْ شُرُورِ أَنْفُسِنَا مَنْ يَهْدِهِ اللهُ فَلاَ مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلاَ هَادِيَ لَهُ، وَأَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ، ﴿يَا أَيُّهَا الَّذِينَ ءامَنُوا اتَّقُوا اللهَ وَقُولُوا قَوْلاً سَدِيدًا﴾. إِلَى ءَاخِرِ الآيَةِ. [سُورَةَ الأَحْزَابِ/ 70]، ﴿يَا أَيُّهَا الَّذِينَ ءامَنُواْ اتَّقُواْ اللهَ حَقَّ تُقَاتِهِ وَلاَ تَمُوتُنَّ إِلاَّ وَأَنتُم مُّسْلِمُونَ﴾ [سُورَةَ ءَالِ عِمْرَانَ/ 102]، ﴿يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّنْ نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُواْ اللهَ الَّذِي تَسَاءلُونَ بِهِ وَالأَرْحَامَ إِنَّ اللهَ كَانَ عَلَيْكُمْ رَقِيبًا﴾ [سُورَةَ النِّسَاءِ/ 1].

رَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَابْنُ مَاجَه وَغَيْرُهُمَا عَنِ الْحَسَنِ رَضِيَ اللهُ عَنْهُ أَنَّ عَقِيلَ بنَ أَبِي طَالِبٍ تَزَوَّجَ امْرَأَةً فَقِيلَ لَهُ: بِالرَّفَاءِ وَالْبَنِينِ، فَقَالَ سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “إِذَا تَزَوَّجَ أَحَدُكُمْ فَلْيَقُلْ لَهُ بَارَكَ اللهُ عَلَيْكَ وَبَارَكَ فِيكَ“. بِالرَّفَاءِ أَيْ بِالإِصْلاَحِ، وَأَمَّا هَذِهِ الْجُمْلَةُ “بِالرَّفَاءِ وَالْبَنِينِ” فَقَدْ نَصَّ بَعْضُ الشَّافِعِيَّةِ عَلَى كَرَاهِيَّتِهَا.
وَرَوَى الْبَيْهَقِيُّ وَغَيْرُهُ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَفَّأَ الإِنْسَانُ – أَيْ إِذَا تَزَوَّجَ – قَالَ: “بَارَكَ اللهُ لَكَ، وَجَمَعَ بَيْنَكُمَا فِي خَيْرٍ“.

رَوَى النَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَالطَّبَرَانِيُّ فِي الدُّعَاءِ عَنْ عَبْدِ اللهِ بنِ عَمْرٍو رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا تَزَوَّجَ أَحَدُكُمُ امْرَأَةً فَلْيَأْخُذْ بِنَاصِيَتِهَا وَلْيَقُلْ: أَسْأَلُكَ مِنْ خَيْرِهَا وَخَيْرِ مَا جُبِلَتْ عَلَيْهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا جُبِلَتْ عَلَيْهِ“. خَيْرِ مَا جُبِلَتْ عَلَيْهِ: أَيْ خَيْرِ الأَخْلاَقِ.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “لَوْ أَنَّ أَحَدَهُمْ إِذَا أَتَى أَهْلَهُ قَالَ: بِسْمِ اللهِ، اللَّهُمَّ جَنِّبْنَا الشَّيْطَانَ وَجَنِّبِ الشَّيْطَانَ مَا رَزَقْتَنَا، فَيُولَدُ بَيْنَهُمَا وَلَدٌ لَمْ يُصِبْهُ الشَّيْطَانُ أَبَدًا“.

أَوْ مَا أَشْبَهَهُ
أَخْرَجَ التِّرْمِذِيُّ وَابْنُ مَاجَه وَأَحْمَدُ عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “مَنْ لَبِسَ ثَوْبًا جَدِيدًا فَقَالَ: الْحَمْدُ للهِ الَّذِي كَسَانِي مَا أُوَارِي بِهِ عَوْرَتِي وَأَتَجَمَّلُ بِهِ فِي حَيَاتِي، ثُمَّ عَمَدَ إِلَى الثَّوْبِ الَّذِي أَخْلَقَ فَتَصَدَّقَ بِهِ كَانَ فِي حِفْظِ اللهِ وَفِي كَنَفِ اللهِ عَزَّ وَجَلَّ، وَفِي سِتْرِ اللهِ حَيًّا وَمَيِّتًا“. أَخْلَقَ أَيْ أَبْلَى، مَا أُوَارِي بِهِ: أَسْتُرُ، أُخَبِّىءُ، أُخْفِي، وَارَاهُ: أَخْفَاهُ، الْكَنَفُ السِّتْرُ، كَنَفُ اللهِ وَسِتْرُهُ مَعْنًى وَاحِدٌ جَرَى ذِكْرُهُ لِلتَّأْكِيدِ.

ثَوْبًا جَدِيدًا
رَوَى الْبُخَارِيُّ عَنْ أُمِّ خَالِدٍ رَضِيَ اللهُ عَنْهَا قَالَتْ: أُتِيَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِثِيَابٍ فِيهَا خَمِيصَةٌ سَوْدَاءُ فَقَالَ: “مَنْ تَرَوْنَ نَكْسُوهَا هَذِهِ الْخَمِيصَةَ؟“ فَسَكَتَ الْقَوْمُ، فَقَالَ: “ائْتُونِي بِأُمِّ خَالِدٍ“. فَأُتِيَ بِيَ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَأَلْبَسَنِيهَا بِيَدِهِ وَقَالَ: “أَبْلِي وَأَخْلِقِي“. مَرَّتَيْنِ. الْخَمِيصَةُ كِسَاءٌ أَسْوَدُ مُعَلَّمُ الطَّرَفَيْنِ وَيَكُونُ مِنْ خَزٍّ أَوْ صُوفٍ، أَخْلَقَ أَيْ أَبْلَى.

رَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ وَالطَّبَرَانِيُّ وَأَبُو يَعْلَى عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا هَاجَتْ رِيحٌ شَدِيدَةٌ قَالَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنْ خَيْرِ مَا أُرْسِلَتْ بِهِ، وَأَعُوذُ بِكَ مِنْ شَرِّ مَا أُرْسِلَتْ بِهِ“. هَاجَتْ رِيحٌ أَيْ هَبَّتْ رِيحٌ.
وَرَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “الرِّيحُ مِنْ رَوْحِ اللهِ عَزَّ وَجَلَّ تَأْتِي بِالرَّحْمَةِ وَتَأْتِي بِالْعَذَابِ، فَإِذَا رَأَيْتُمُوهَا فَلاَ تَسُبُّوهَا وَسَلُوا اللهَ خَيْرَهَا، وَاسْتَعِيذُوا بِهِ مِنْ شَرِّهَا“.
قَوْلُهُ: “مِنْ رَوْحِ اللهِ“ أَيْ رَحْمَةِ اللهِ بِعِبَادِهِ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا عَصَفَتِ الرِّيحُ قَالَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ خَيْرَهَا وَخَيْرَ مَا فِيهَا وَخَيْرَ مَا أُرْسِلَتْ بِهِ، وَأَعُوذُ بِكَ مِنْ شَرِّهَا وَشَرِّ مَا فِيهَا وَشَرِّ مَا أُرْسِلَتْ بِهِ“.

رَوَى الْبُخَارِيُّ وَأَحْمَدُ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَأَى الْمَطَرَ قَالَ: “اللَّهُمَّ اجْعَلْهُ صَيِّبًا هَنِيئًا“. اجْعَلْهُ صَيِّبًا هَنِيئًا أَيْ اجْعَلْ هَذَا الْمَطَرَ صَيِّبًا قَوِيًّا هَنِيئًا أَيْ كَثِيرَ النَّفْعِ.

حُضُورِ الْمَيِّتِ
رَوَى مُسْلِمٌ وَالتِّرْمِذِيُّ وَغَيْرُهُمَا عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “لَقِّنُوا مَوْتَاكُمْ لاَ إِلهَ إِلاَّ الله“.
وَرَوَى مُسْلِمٌ وَالْبَيْهَقِيُّ وَأَحْمَدُ وَغَيْرُهُمْ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: دَخَلَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَى أَبِي سَلَمَةَ وَقَدْ شُقَّ بَصَرُهُ فَأَغْمَضَهُ ثُمَّ قَالَ: “إِنَّ الرُّوحَ إِذَا قُبِضَ تَبِعَهُ الْبَصَرُ. فَصَاحَ نَاسٌ مِنْ أَهْلِهِ، فَقَالَ: لاَ تَدْعُوا عَلَى أَنْفُسِكُمْ إِلاَّ بِخَيْرٍ فَإِنَّ الْمَلاَئِكَةَ يُؤَمِّنُونَ عَلَى مَا تَقُولُونَ، ثُمَّ قَالَ: اللَّهُمَّ اغْفِرْ لأَِبِي سَلَمَةَ وَارْفَعْ دَرَجَتَهُ فِي الْمَهْدِيِّينَ، وَأَخْلُفْهُ فِي عَقِبِهِ فِي الْغَابِرِينَ، وَاغْفِرْ لَنَا وَلَهُ يَا رَبَّ الْعَالَمِينَ، اللَّهُمَّ افْسَحْ لَهُ فِي قَبْرِهِ وَنَوِّرْ لَهُ فِيهِ“. وَأَخْلُفْهُ فِي عَقِبِهِ فِي الْغَابِرِينَ أَيِ احْفَظْ ذُرِّيَّتَهُ فِي الْمُسْتَقْبَلِ، أَفْسَحَ لَهُ فِي قَبْرِهِ أَيْ وَسَّعَ لَهُ قَبْرَهُ.

رَوَى الطَّبَرَانِيُّ وَغَيْرُهُ عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا وَضَعْتُمْ مَوْتَاكُمْ فِي قُبُورِهِمْ فَقُولُوا: بِسْمِ اللهِ وَعَلَى سُنَّةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ“. تَدْلِيَةُ الْمَيِّتِ أَيْ إِنْزَالُهُ، وَعَلَى سُنَّةِ رَسُولِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَيْ نَتْبَعُ سُنَّةَ النَّبِيِّ فِي هَذَا الْفِعْلِ.

رَوَى مُسْلِمٌ وَالطَّبَرَانِيُّ فِي الْكَبِيرِ عَنْ أُمِّ سَلَمَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “مَا مِنْ عَبْدٍ تُصِيبُهُ مُصِيبَةٌ فَيَقُولُ: إِنَّا للهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ، اللَّهُمَّ أَجِرْنِي فِي مُصِيبَتِي وَأَخْلِفْنِي خَيْرًا مِنْهَا، إِلاَّ ءَاجَرَهُ اللهُ تَعَالَى فِي مُصِيبَتِهِ وَأَخْلَفَهُ خَيْرًا مِنْهَا“.

رَوَى مُسْلِمٌ وَابْنُ مَاجَه وَأَحْمَدُ وَغَيْرُهُمْ عَنْ بُرَيْدَةَ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُهُمْ إِذَا خَرَجُوا إِلَى الْمَقَابِرِ فَكَانَ قَائِلُهُمْ يَقُولُ: “السَّلاَمُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ وَإِنَّا إِنْ شَاءَ اللهُ لَلاَحِقُونَ“. وَمَعْنَى أَهْلِ الدِّيَارِ سَاكِنِيهَا.
وَرَوَى مُسْلِمٌ وَالطَّبَرَانِيُّ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ أَتَى الْمَقْبَرَةَ فَقَالَ: “السَّلاَمُ عَلَيْكُمْ دَارَ قَوْمٍ مُؤْمِنِينَ وَإِنَّا إِنْ شَاءَ اللهُ بِكُمْ لَلاَحِقُونَ“.
وَرَوَى مُسْلِمٌ أَيْضًا وَالنَّسَائِيُّ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “السَّلاَمُ عَلَى أَهْلِ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، يَرْحَمُ اللهُ الْمُسْتَقْدِمِينَ مِنَّا وَالْمُسْتَأْخِرِينَ، وَإِنَّا إِنْ شَاءَ اللهُ لَلاَحِقُونَ“.
وَرَوَى التِّرْمِذِيُّ فِي سُنَنِهِ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: مَرَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِقُبُورِ الْمَدِينَةِ فَأَقْبَلَ عَلَيْهِمْ بِوَجْهِهِ فَقَالَ: “السَّلاَمُ عَلَيْكُمْ يَا أَهْلَ الْقُبُورِ، يَغْفِرُ اللهُ لَنَا وَلَكُمْ، أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالأَثَرِ“. قَالَ التِّرْمِذِيُّ حَدِيثٌ حَسَنٌ غَرِيبٌ.

رَوَى ابْنُ حِبَّانَ وَأَحْمَدُ وَالطَّبَرَانِيُّ عَنْ عَلِيِّ بنِ أَبِي طَالِبٍ رَضِيَ اللهُ عَنْهُ قَالَ: لَقَّانِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ هَؤُلاَءِ الْكَلِمَاتِ وَأَمَرَنِي إِنْ نَزَلَ بِي كَرْبٌ أَوْ شِدَّةٌ أَنْ أَقُولَهُنَّ: “لاَ إِلهَ إِلاَّ اللهُ الْكَريِمُ الْحَليِمُ، وَسُبْحَانَهُ وَتَبَارَكَ رَبُّ الْعَرْشِ الْعَظِيمِ، وَالْحَمْدُ للهِ رَبِّ الْعَالَمِينَ“. الْكَريِمُ هُوَ الْكَثِيرُ الْخَيْرِ فَيَبْدَأُ بِالنِّعْمَةِ قَبْلَ الاِسْتِحْقَاقِ وَيَتَفَضَّلُ بِالإِحْسَانِ مِنْ غَيْرِ اسْتِثَابَةٍ، الْحَلِيمُ هُوَ ذُو الصَّفْحِ وَالأَنَاةِ الَّذِي لاَ يَسْتَفِزُّهُ غَضَبٌ وَلاَ عِصْيَانُ الْعُصَاةِ، وَالْحَلِيمُ هُوَ الصَّفُوحُ مَعَ الْقُدْرَةِ. قَالَ تَعَالَى: ﴿وَإِنَّ اللهَ لَعَلِيمٌ حَلِيمٌ﴾. [سُورَةَ الْحَجِّ].
وَرَوَى الطَّبَرَانِيُّ وَابْنُ أَبِي شَيْبَةَ عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ: “إِذَا طَلَبْتَ حَاجَةً فَأَحْبَبْتَ أَنْ تَنْجَحَ فَقُلْ: لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ الْعَلِيُّ الْعَظِيمُ، لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ الْحَلِيمُ الْكَريِمُ، ثُمَّ سَلْ حَاجَتَكَ“.
وَرَوَى مُسْلِمٌ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ وَغَيْرُهُمَا عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا حَزَبَهُ أَمْرٌ قَالَ: “لاَ إِلهَ إِلاَّ اللهُ الْحَلِيمُ الْعَظِيمُ، لاَ إِلهَ إِلاَّ اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لاَ إِلهَ إِلاَّ اللهُ رَبُّ الْعَرْشِ الْكَريِمِ، لاَ إِلهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ رَبُّ الْعَرْشِ الْعَظِيمِ“، ثُمَّ يَدْعُو. وَمَعْنَى حَزَبَهُ أَصَابَهُ وَاشْتَدَّ عَلَيْهِ.
وَرَوَى أَبُو دَاوُدَ وَابْنُ مَاجَه وَأَحْمَدُ وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ أَسْمَاءَ بِنْتِ عُمَيْسٍ رَضِيَ اللهُ عَنْهَا قَالَتْ: عَلَّمَنِي رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَلِمَاتٍ أَقُولُهُنَّ عِنْدَ الْكَرْبِ: “اللهُ اللهُ رَبِّي لاَ أُشْرِكُ بِهِ شَيْئًا“. أَسْمَاءُ بِنْتُ عُمَيْسٍ هِيَ زَوْجَةُ جَعْفَرِ بنِ أَبِي طَالِبٍ الطَّيَّار، ثُمَّ أَبِي بَكْرٍ ثُمَّ عَلِيٍّ رَضِيَ اللهُ عَنْهُمْ.
وَرَوَى النَّسَائِيُّ عَنْ ثَوْبَانَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا رَاعَهُ شَىءٌ قَالَ: “اللهُ رَبِّي لاَ أُشْرِكُ بِهِ شَيْئًا“.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ فِي الصَّحِيحِ وَالنَّسَائِيُّ فِي الْكُبْرَى عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ عِنْدَ الْكَرْبِ: “لاَ إِلهَ إِلاَّ اللهُ الْعَظِيمُ الْحَلِيمُ، لاَ إِلهَ إِلاَّ اللهُ رَبُّ الْعَرْشِ الْعَظِيمِ، لاَ إِلهَ إِلاَّ اللهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأَرْضِ رَبُّ الْعَرْشِ الْعَظِيمِ“.
وَرَوَى أَبُو دَاوُدَ فِي السُّنَنِ وَالنَّسَائِيُّ فِي الْيَوْمِ وَاللَّيْلَةِ وَابْنُ حِبَّانَ وَغَيْرُهُمْ عَنْ أَبِي بَكْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “دَعَوَاتُ الْمَكْرُوبِ: اللَّهُمَّ رَحْمَتَكَ أَرْجُو فَلاَ تَكِلْنِي إِلَى نَفْسِي طَرْفَةَ عَيْنٍ، أَصْلِحْ لِي شَأْنِي كُلَّهُ، لاَ إِلهَ إِلاَّ أَنْتَ“. طَرْفَةَ عَيْنٍ: رَفَّةِ الأَهْدَابِ، شَأْنِي أَيْ حَالِي.
وَرَوَى النَّسَائِيُّ وَالْحَاكِمُ وَأَحْمَدُ وَالْبَيْهَقِيُّ عَنْ سَعْدِ بنِ أَبِي وَقَّاصٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “دَعْوَةُ ذِي النُّونِ الَّتِي دَعَا بِهَا فِي بَطْنِ الْحُوتِ: لاَ إِلهَ إِلاَّ أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ، لَمْ يَدْعُ بِهَا مُسْلِمٌ فِي كُرْبَةٍ إِلاَّ اسْتَجَابَ اللهُ لَهُ“.

رَوَى التِّرْمِذِيُّ وَالْحَاكِمُ أَنَّ عَلِيًّا رَضِيَ اللهُ عَنْهُ قَالَ لِرَجُلٍ: أَلاَ أُعَلِّمُكَ كَلِمَاتٍ عَلَّمَنِيهِنَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَوْ كَانَ عَلَيْكَ مِثْلُ جَبَلٍ لأَدَّاهُ اللهُ عَزَّ وَجَلَّ عَنْكَ قُلْ: “اللَّهُمَّ اكْفِنِي بِحَلاَلِكَ عَنْ حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ“.
قَالَ الْحَافِظُ ابْنُ حَجَرٍ: حَدِيثٌ حَسَنٌ غَرِيبٌ.
وَرَوَى الطَّبَرَانِيُّ وَابْنُ أَبِي شَيْبَةَ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لِفَاطِمَةَ رَضِيَ اللهُ عَنْهَا: قُولِي: “اللَّهُمَّ رَبَّ السَّمَوَاتِ السَّبْعِ وَرَبَّ الْعَرْشِ الْعَظِيمِ، رَبَّنَا رَبَّ كُلِّ شَىءٍ مُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْقُرْءَانِ الْعَظِيمِ، أَنْتَ الأَوَّلُ فَلَيْسَ قَبْلَكَ شَىءٌ وَأَنْتَ الآخِرُ فَلَيْسَ بَعْدَكَ شَىءٌ، وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىءٌ، اقْضِ عَنَّا الدَّيْنَ وَأَغْنِنَا مِنَ الْفَقْرِ“. وَمَعْنَى قَوْلِهِ “أَنْتَ الأَوَّلُ“ أَنَّ اللهَ مَوْجُودٌ لاَ ابْتِدَاءَ لِوُجُودِهِ وَلاَ شَىءَ لاَ ابْتِدَاءَ لِوُجُودِهِ إِلاَّ اللهُ، وَمَعْنَى قَوْلِهِ »أَنْتَ الآخِرُ« أَنَّ اللهَ مَوْجُودٌ لاَ نِهَايَةَ لِوُجُودِهِ، وَمَعْنَى قَوْلِهِ »وَأَنْتَ الظَّاهِرُ« أَنَّ كُلَّ شَىءٍ يَدُلُّ عَلَى وُجُودِ اللهِ، وَمَعْنَى قَوْلِهِ »وَأَنْتَ الْبَاطِنُ« أَنَّ اللهَ احْتَجَبَ عَنِ الأَوْهَامِ فَلاَ تُدْرِكُهُ. وَقَدِ اسْتَدَلَّ أَهْلُ السُّنَّةِ وَالْجَمَاعَةِ بِقَوْلِهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ »وَأَنْتَ الظَّاهِرُ فَلَيْسَ فَوْقَكَ شَىءٌ، وَأَنْتَ الْبَاطِنُ فَلَيْسَ دُونَكَ شَىءٌ« أَنَّ اللهَ مَوْجُودٌ بِلاَ مَكَانٍ.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ عَبْدِ اللهِ بنِ أَبِي أَوْفَى رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “اللَّهُمَّ مُنْزِلَ الْكِتَابِ، سَرِيعَ الْحِسَابِ، مُجْرِي السَّحَابِ، هَازِمَ الأَحْزَابِ، اهْزُمْهُمْ وَزَلْزِلْهُمْ“. سَرِيعَ الْحِسَابِ أَيِ الْمُجَازَاةِ، اهْزُمْهُمْ وَزَلْزِلْهُمْ أَي اغْلِبْهُمْ وَرُدَّهُمْ خَاسِرِينَ.
وَرَوَى أَبُو دَاوُدَ وَالتِّرْمِذِيُّ وَالنَّسَائِيُّ وَغَيْرُهُمْ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا غَزَا قَالَ: “اللَّهُمَّ أَنْتَ عَضُدِي وَأَنْتَ نَصِيرِي وَبِكَ أُقَاتِلُ“. أَنْتَ عَضُدِي أَيِ الْمُعِينُ وَالنَّاصِرُ، وَأَنْتَ نَصِيرِي أَيِ أَعِنِّي وَقَوِّنِي.

رَوَى أَبُو دَاوُدَ وَابْنُ حِبَّانَ وَالْحَاكِمُ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ عَنْ عَبْدِ اللهِ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا خَافَ قَوْمًا قَالَ: “اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُورِهِمْ وَنَعُوذُ بِكَ مِنْ شُرُورِهِمْ“. وَمَعْنَى قَوْلِهِ “كَانَ إِذَا خَافَ قَوْمًا” أَيْ كَانَ إِذَا خَافَ الْخَوْفَ الطَّبِيعِيَّ، وَلَيْسَ خَوْفَ الْجُبْنِ لأَِنَّهُ مَعْصُومٌ مِنْهُ، وَمَعْنَى قَوْلِهِ “نَجْعَلُكَ فِي نُحُورِهِمْ“ نَطْلُبُ مِنْكَ أَنْ تُعِينَنَا عَلَيْهِمْ.

رَوَى مُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمَا عَنْ سُلَيْمَانَ بنِ صُرَدٍ قَالَ: اسْتَّبَ رَجُلاَنِ عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَجَعَلَ أَحَدُهُمَا تَحْمَّرُ عَيْنَاهُ وَتَنْتَفِخُ أَوْدَاجُهُ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِنِّي لأَعْرِفُ كَلِمَةً لَوْ قَالَهَا ذَهَبَ عَنْهُ الَّذِي يَجِدُ، أَعُوذُ بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ“. الاِسْتِعَاذَةُ مَعْنَاهَا أَسْتَجِيرُ بِاللهِ لِيَحْفَظَنِي مِنَ الشَّيْطَانِ، وَمَعْنَى الرَّجِيمِ الْمَرْجُومُ وَالرَّجْمُ الْقَتْلُ وَأَصْلُهُ الرَّمْيُّ بِالْحِجَارَةِ وَهُنَا مَعْنَاهُ الْمَلْعُونُ.

طَاعَةِ اللهِ عَزَّ وَجَلَّ
رَوَى مُسْلِمٌ وَأَحْمَدُ عَنْ عَبْدِ اللهِ بنِ عَمْرٍو رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “اللَّهُمَّ مُصَرِّفَ الْقُلُوبِ اصْرِفْ قُلُوبَنَا إِلَى طَاعَتِكَ، وَعِنْدَ غَيْرِهِمَا: يَا مُقَلِّبَ الْقُلُوبِ ثَبِّتْ قَلْبِي عَلَى دِينِكَ“.

قَالَ تَعَالَى: ﴿وَإِمَّا يَنْزَغَنَّكَ مِنَ الشَّيْطَانِ نَزْغٌ فَاسْتَعِذْ بِاللهِ إِنَّهُ هُوَ السَّمِيعُ الْعَلِيمُ﴾ [سُورَةَ فُصِّلَتْ/ 36].
رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “يَأْتِي الْعَبْدَ الشَّيْطَانُ فَيَقُولُ: مَنْ خَلَقَ كَذَا وَكَذَا، حَتَّى يَقُولَ لَهُ: مَنْ خَلَقَ رَبَّكَ عَزَّ وَجَلَّ، فَإِذَا بَلَغَ ذَلِكَ فَلْيَسْتَعِذْ بِاللهِ عَزَّ وَجَلَّ وَلْيَنْتِهِ“. مَعْنَاهُ لِيَنْشَغِلْ عَنْ هَذَا الْخَاطِرِ وَلاَ يَسْتَرْسِلْ فِيهِ.
وَرَوَى مُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمَا عَنْ أَبِي هُرَيْرَةَ أَيْضًا قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “لاَ يَزَالُ النَّاسُ يَتَسَاءَلُونَ حَتَّى يَقُولُوا: هَذَا اللهُ عَزَّ وَجَلَّ خَلَقَ الْخَلْقَ فَمَنْ خَلَقَ اللهَ تَعَالَى، فَإِذَا وَجَدَ أَحَدُكُمْ ذَلِكَ فَلْيَقُلْ: ءَامَنْتُ بِاللهِ عَزَّ وَجَلَّ، وَعِنْدَ مُسْلِمٍ عَنْ أَبِي هُرَيْرَةَ أَيْضًا: فَلْيَقُلْ: ءَامَنْتُ بِاللهِ عَزَّ وَجَلَّ وَبِرُسُلِهِ“.

رَوَى الطَّبَرَانِيُّ عَنْ عُمَرَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ رَأَى مُبْتَلَى فَقَالَ: الْحَمْدُ للهِ الَّذِي عَافَانِي مِمَّا ابْتَلَى هَذَا بِهِ وَفَضَّلَنِي عَلَيْهِ وَعَلَى كَثِيرٍ مِمَّنْ خَلَقَ تَفْضِيلاً، عَافَاهُ اللهُ عَزَّ وَجَلَّ مِنْ ذَلِكَ الْبَلاَءِ كَائِنًا مَا كَانَ“.

وَمَا يُقَالُ إِذَا عَادَهُ
رَوَى ابْنُ حِبَّانَ وَالْحَاكِمُ وَالْبَيْهَقِيُّ وَغَيْرُهُمْ أَنَّ عُبَادَةَ بنَ الصَّامِتِ رَضِيَ اللهُ عَنْهُ قَالَ: أَتَى جِبْرِيلُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ: “بِسْمِ اللهِ أَرْقِيكَ مِنْ كُلِّ دَاءٍ يُؤْذِيكَ، مِنْ حَسَدِ حَاسِدٍ، وَمِنْ كُلِّ عَيْنٍ، وَاسْمُ اللهِ يَشْفِيكَ“. أَرْقِيكَ أَيْ رَقَيْتُكَ، عَوَّذْتُكَ بِاللهِ.
وَرَوَى مُسْلِمٌ وَالتِّرْمِذِيُّ وَابْنُ مَاجَه وَغَيْرُهُمْ عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ رَضِيَ اللهُ عَنْهُ أَنَّ جِبْرِيلَ عَلَيْهِ السَّلاَمُ أَتَى النَّبِيَّ فَقَالَ: اشْتَكَيْتَ يَا مُحَمَّدُ؟ فَقَالَ: نَعَمْ، فَقَالَ: “بِسْمِ اللهِ أَرْقِيكَ، مِنْ كُلِّ مَا يُؤْذِيكَ، وَمِنْ شَرِّ كُلِّ نَفْسٍ وَعَيْنٍ، اللهُ يَشْفِيكَ، بِسْمِ اللهِ أَرْقِيكَ“.
وَرَوَى الْبُخَارِيُّ وَالنَّسَائِيُّ وَغَيْرُهُمَا عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا مَرِضَ أَحَدٌ مِنْ أَهْلِهِ قَالَ: “أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، اشْفِ شِفَاءً لاَ يُغَادِرُ سَقَمًا“، وَفِي رِوَايَةِ مُسْلِمٍ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا عَادَ مَرِيضًا مَسَحَ وَجْهَهُ وَصَدْرَهُ بِيَدِهِ وَقَالَ: “أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ، وَاشْفِ أَنْتَ الشَّافِي، لاَ شِفَاءَ إِلاَّ شِفَاؤُكَ شِفَاءً لاَ يُغَادِرُ سَقَمًا“. عَادَ مَرِيضًا أَيْ زَارَهُ، وَمَعْنَى أَذْهِبِ الْبَأْسَ أَيْ أَذْهِبِ الْمَرَضَ، لاَ يُغَادِرُ سَقَمًا مَعْنَاهُ شِفَاءً تَامًّا.
وَأَخْرَجَ ابْنُ حِبَّانَ وَأَحْمَدُ فِي مُسْنَدِهِ أَنَّ مَيْمُونَةَ رَضِيَ اللهُ عَنْهَا قَالَتْ: ابْنَ أَخِي أَلاَ أَرْقِيكَ بِرُقَيَةِ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ؟ قَالَتْ: “بِسْمِ اللهِ أَرْقِيكَ وَاللهُ يَشْفِيكَ مِنْ كُلِّ دَاءٍ فِيكَ، أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِي لاَ شَافِيَ إِلاَّ أَنْتَ“. أَنْتَ الشَّافِي أَيْ خَالِقُ الشِّفَاءِ.
وَرَوَى أَبُو دَاوُدَ وَالْحَاكِمُ وَالْبَيْهَقِيُّ فِي الدَّعَوَاتِ وَاللَّفْظُ لَهُ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ إِذَا اشْتَكَى الإِنْسَانُ الشَّىءَ مِنْهُ أَوْ كَانَتْ بِهِ قُرْحَةٌ أَوْ جُرْحٌ قَالَ النَّبِيُّ بِاصْبَعِهِ هَكَذَا. وَوَضَعَ أَبُو بَكْرٍ سَبَّابَتَهُ بِالأَرْضِ ثُمَّ رَفَعَهَا وَقَالَ: “بِسْمِ اللهِ تُرْبَةُ أَرْضِنَا بِرِيقَةِ بَعْضِنَا تُشْفِي سَقِيمَنَا بِإِذْنِ رَبِّنَا“. وَعِنْدَ الطَّبَرَانِيِّ: »أَخَذَ تُرَابًا فَجَعَلَ فِيهِ مِنْ رِيقِهِ ثُمَّ جَعَلَهُ عَلَيْهِ«. الْقَرْحُ بِالْفَتْحِ الْجِرَاحُ وَالْقُرْحُ بِالضَّمِّ أَلَمُ الْجِرَاحِ.
وَرَوَى التِّرْمِذِيُّ وَالنَّسَائِيُّ وَأَحْمَدُ وَغَيْرُهُمْ عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللهُ عَنْهُمَا قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ دَخَلَ عَلَى مَرِيضٍ فَقَالَ: أَسْأَلُ اللهَ الْعَظِيمَ رَبَّ الْعَرْشِ الْعَظِيمِ أَنْ يُعَافِيَكَ، إِلاَّ عُوفِيَ مَا لَمْ يَحْضُرْ أَجَلُهُ“.
وَرَوَى مُسْلِمٌ وَالنَّسَائِيُّ وَابْنُ حِبَّانَ وَغَيْرُهُمْ عَنْ عُثْمَانَ بنِ أَبِي الْعَاصِ أَنَّهُ شَكَا إِلَى رَسُولِ اللهِ وَجَعًا يَجِدُهُ فِي جَسَدِهِ مُنْذُ أَسْلَمَ فَقَالَ لَهُ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “ضَعْ يَدَكَ عَلَى الَّذِي يَأْلَمُ مِنْ جَسَدِكَ وَقُلْ: بِسْمِ اللهِ ثَلاَثًا، وَقُلْ سَبْعَ مَرَّاتٍ: أَعُوذُ بِاللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ وَأُحَاذِرُ“، وَعِنْدَ ابْنِ مَاجَه وَغَيْرِهِ: “بِسْمِ اللهِ أَعُوذُ بِعِزَّةِ اللهِ وَقُدْرَتِهِ مِنْ شَرِّ مَا أَجِدُ سَبْعَ مَرَّاتٍ“. الْحَذَرُ وَالْحِذْرُ التَّحَرُّزُ.

رَوَى الْبُخَارِيُّ فِي الأَدَبِ الْمُفْرَدِ عَنْ عَبْدِ الرَّحْمنِ بنِ سَعْدٍ قَالَ: خَدِرَتْ رِجْلُ ابْنِ عُمَرَ فَقَالَ لَهُ رَجُلٌ: اذْكُرْ أَحَبَّ النَّاسِ إِلَيْكَ فَقَالَ: “يَا مُحَمَّدُ“. وَمَعْنَى يَا مُحَمَّدُ أَيْ تَوَجَّه يَا مُحَمَّدُ إِلَى اللهِ لِيُذْهِبَ عَنِّي هَذَا الشَّلَلَ. وَمَا حَصَلَ مِنْ هَذَا الصَّحَابِيِّ الْجَلِيلِ ابْنِ عُمَرَ الَّذِي قَالَ عَنْهُ الرَّسُولُ: “إِنَّهُ رَجُلٌ صَالِحٌ“، دَلِيلٌ عَلَى جَوَازِ الاِسْتِغَاثَةِ بِالأَنْبِيَاءِ وَالصَّالِحِينَ لأَِنَّ قَوْلَهُ: يَا مُحَمَّدُ اسْتِغَاثَةٌ وَيُسَمَّى ذَلِكَ تَوَسُّلاً أَيْضًا.
وَرَوَاهُ ابْنُ السُّنِّيِّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَةِ بِنَحْوِهِ بِغَيْرِ سَنَدِ الْبُخَارِيِّ وَفِيهِ: “فَقَالَ: يَا مُحَمَّدَاهُ، فَقَامَ فَمَشَى“.

رَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ أَبِي قَتَادَةَ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “الرُّؤْيَا الصَّالِحَةُ مِنَ اللهِ، وَالرُّؤْيَا السُّوءُ مِنَ الشَّيْطَانِ، فَمَنْ رَأَى رُؤْيَا فَكَرِهَ مِنْهَا شَيْئًا فَلْيَنْفُثْ عَنْ يَسَارِهِ ثَلاَثًا وَلْيَتَعَوَّذْ بِاللهِ مِنَ الشَّيْطَانِ فَإِنَّهَا لاَ تَضُرُّهُ وَلاَ يُخْبِرْ بِهَا أَحَدًا، فَإِنْ رَأَى رُؤْيَا حَسَنَةً فَلْيَسْتَبْشِرْ وَلاَ يُخْبِرْ بِهَا إِلاَّ مَنْ يُحِبُّ“، وَفِي رِوَايَةٍ أُخْرَى لِمُسْلِمٍ وَغَيْرِهِ عَنْ جَابِرٍ رَضِيَ اللهُ عَنْهُ عَنْ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “إِذَا رَأَى أَحَدُكُمُ الرُّؤْيَا يَكْرَهُهَا فَلْيَبْصُقْ عَنْ يَسَارِهِ ثَلاَثًا وَلْيَسْتَعِذْ بِاللهِ مَنَ الشَّيْطَانِ ثَلاَثًا، وَلْيَتَحَوَّلْ عَنْ جَنْبِهِ الَّذِي كَانَ عَلَيْهِ“. النَّفْثُ شَبِيهٌ بِالنَّفْخِ وَهُوَ أَقَلُّ مِنَ النَّفْخِ، فَلْيَسْتَبْشِرْ أَيْ يَرْجُو خَيْرَهَا وَيُؤَمِّلُ خَيْرًا، وَلْيَتَحَوَّلْ أَيْ يَنْتَقِلْ.

رَوَى الْبُخَارِيُّ وَالتِّرْمِذِيُّ وَغَيْرُهُمَا عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يُعَلِّمُنَا الاِسْتِخَارَةَ كَمَا يُعَلِّمُنَا السُّورَةَ مِنَ الْقُرْءَانِ يَقُولُ: “إِذَا هَمَّ أَحَدُكُمْ بِالأَمْرِ فَلْيَرْكَعْ رَكْعَتَيْنِ مِنْ غَيْرِ الْفَرِيضَةِ ثُمَّ يَقُولُ: اللَّهُمَّ إِنِّي أَسْتَخِيرُكَ بِعِلْمِكَ وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ وَأَسْأَلُكَ مِنْ فَضْلِكَ، فَإِنَّكَ تَعْلَمُ وَلاَ أَعْلَمُ وَتَقْدِرُ وَلاَ أَقْدِرُ وَأَنْتَ عَلاَّمُ الْغُيُوبِ، اللَّهُمَّ إِنْ كُنْتَ تَعْلَمُ هَذَا الأَمْرَ خَيْرًا لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ فِي عَاجِلِ أَمْرِي وَءَاجِلِهِ فَاقْدِرْهُ لِي وَيَسِّرْهُ لِي، وَإِنْ كُنْتَ تَعْلَمُ هَذَا الأَمْرَ شَرًّا لِي فِي دِينِي وَمَعَاشِي وَعَاقِبَةِ أَمْرِي أَوْ فِي عَاجِلِ أَمْرِي وَءَاجِلِهِ فَاصْرِفُهُ عَنِّي وَاصْرِفْنِي عَنْهُ وَاقْدِرْ لِيَ الْخَيْرَ حَيْثُ كَانَ وَرَضِّنِي بِهِ وَيُسَمِّي حَاجَتَهُ بِاسْمِهَا“. عَاقِبَةُ كُلِّ شَىءٍ ءَاخِرُهُ، عَاجِلِ أَمْرِي وَءَاجِلِهِ أَيْ حَاضِرِ أَمْرِي وَمُسْتَقْبَلِهِ مَا أَحْتَاجُهُ الآنَ وَمَا أَحْتَاجُهُ فِي الْمُسْتَقْبَلِ، فَاقْدِرْهُ لِي أَيْ يَسِّرْهُ لِي، وَرَضِّنِي بِهِ أَيِ اجْعَلْنِي مِمَّا يَقْنَعُ بِذَلِكَ وَلاَ يَعْتَرِضُ، اجْعَلْنِي رَاضِيًا بِهِ.
بَابٌ فِيمَا اسْتَعَاذَ مِنْهُ النَّبِيُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ
وَمَا أَمَرَ أَنْ يُسْتَعَاذَ مِنْهُ
رَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ حُلُولِ الْبَلاَءِ وَمِنْ دَرْكِ الشَّقَاءِ وَشَمَاتَةِ الأَعْدَاءِ“. وَمَعْنَى دَرْكِ الشَّقَاءِ أَنْ يَلْحَقَنِي الشَّقَاءُ، وَمَعْنَى وَشَمَاتَةِ الأَعْدَاءِ أَيِ اكْفِنِي شَمَاتَةَ الأَعْدَاءِ.
وَرَوَى مُسْلِمٌ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ فِي دُعَائِهِ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ شَرِّ مَا عَمِلْتُ وَمِنْ شَرِّ مَا لَمْ أَعْمَلْ“.
وَرَوَى مُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمَا عَنِ ابْنِ عُمَرَ رَضِيَ اللهُ عَنْهُمَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَدْعُو: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ زَوَالِ نِعْمَتِكَ، وَتَحَوُّلِ عَافِيَتِكَ، وَفَجْأَةِ نِقْمَتِكَ، وَجَمِيعِ سَخَطِكَ“. وَتَحَوُّلِ عَافِيَتِكَ أَيْ ذَهَابِ عَافِيَتِكَ، وَفَجْأَةِ نِقْمَتِكَ أَيْ نُزُولِ الْبَلاَءِ فَجْأَةً.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَأَبُو دَاوُدَ وَغَيْرُهُمْ عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ الْغِنَى وَالْفَقْرِ، اللَّهُمَّ اغْسِلْنِي مِنَ الْخَطَايَا بِمَاءِ الثَّلْجِ وَالْبَرَدِ، اللَّهُمَّ أَنْقِ قَلْبِي مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الأَبْيَضُ مِنَ الدَّنَسِ، اللَّهُمَّ بَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ، اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَالْمَأْثَمِ وَالْمَغْرَمِ“. نَقِيَ الشَّىءُ بِالْكَسْرِ نَقَاوَةً بِالْفَتْحِ فَهُوَ نَقِيٌّ أَيْ نَظِيفٌ، وَهُنَا مَعْنَاهُ طَهِّرْ قَلْبِي، وَمَعْنَى الْهَرَمِ كِبَرُ السِّنِّ.
وَرَوَى ابْنُ أَبِي شَيْبَةَ فِي الْمُصَنَّفِ وَابْنُ مَاجَه وَغَيْرُهُما عَنْ عَائِشَةَ رَضِيَ اللهُ عَنْهَا أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ عَلَّمَهَا أَنْ تَقُولَ: “اللَّهُمَّ إِنِّي أَسْأَلُكَ مِنَ الْخَيْرِ كُلِّهِ عَاجِلِهِ وَءَاجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ، وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَءَاجِلِهِ مَا عَلِمْتُ مِنْهُ وَمَا لَمْ أَعْلَمْ، اللَّهُمَّ إِنِّي أَسْأَلُكَ مِمَّا سَأَلَكَ عَبْدُكَ وَنَبِيُّكَ، وَأَعُوذُ بِكَ مِمَّا عَاذَ مِنْهُ عَبْدُكَ وَنَبِيُّكَ، وَأَسْأَلُكَ الْجَنَّةَ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلٍ أَوْ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيْهَا مِنْ قَوْلِ أَوْ عَمَلٍ، وَأَسْأَلُكَ أَنْ تَجْعَلَ كُلَّ قَضَاءٍ قَضَيْتَهُ لِي خَيْرًا“. وَالْقَضَاءُ مَعْنَاهُ الْخَلْقُ وَلَيْسَ قَضَاءُ اللهِ تَعَالَى حَادِثًا وَإِنَّمَا نَقُولُ تَخْلِيقُ اللهِ أَزَلِيٌّ وَالْمَخْلُوقُ حَادِثٌ.
وَرَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ زَيْدِ بنِ أَرْقَمَ رَضِيَ اللهُ عَنْهُ قَالَ: لاَ أَقُولُ لَكُمْ إِلاَّ مَا كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عِلْمٍ لاَ يَنْفَعُ، وَدُعَاءٍ لاَ يُسْمَعُ، وَنَفْسٍ لاَ تَشْبَعُ، وَقَلْبٍ لاَ يَخْشَعُ“.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ كَعْبِ بنِ عَمْرٍو رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَسْتَعِيذُ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْهَرَمِ وَالتَّرَدِّي، وَأَعُوذُ بِكَ مِنَ الْغَمِّ وَالْغَرَقِ وَالْحَرِيقِ وَالْهَدْمِ، وَأَعُوذُ بِكَ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ، وَأَعُوذُ بِكَ أَنْ أُقْتَلَ فِي سَبِيلِكَ مُدْبِرًا، وَأَعُوذُ بِكَ أَنْ أَمُوتَ لَدِيغًا“.َمَعْنَى الْهَرَمِ كِبَرُ السِّنِّ، وَالتَّرَدِّي السُّقُوطُ مِنْ أَعْلَى، وَمَعْنَى الْهَدْمِ أَنْ يَقَعَ عَلَيْهِ الدَّارُ مَثَلاً، وَأَعُوذُ بِكَ أَنْ يَتَخَبَّطَنِي الشَّيْطَانُ أَيْ أَعُوذُ بِكَ مِنْ أَنْ يَمَسَّنِي الشَّيْطَانُ بِأَذًى، مُدْبِرًا أَيْ فَارًّا مِنَ الزَّحْفِ، لَدِيغًا أَيْ بِلَدْغَةِ عَقْرَبٍ.
وَرَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ عَذَابِ جَهَنَّمَ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ“.
وَرَوَى التِّرْمِذِيُّ وَابْنُ حِبَّانَ وَغَيْرُهُمَا عَنْ قُطْبَةَ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَدْعُو بِهَؤُلاَءِ الْكَلِمَاتِ: “اللَّهُمَّ جَنِّبْنِي مُنْكَرَاتِ الأَخْلاَقِ وَالأَعْمَالِ وَالأَهْوَاءِ وَالأَدْوَاءِ“. وَالأَدْوَاءُ جَمْعُ دَاءٍ وَهُوَ الْمَرَضُ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْعَجْزِ وَالْكَسَلِ وَالْجُبْنِ وَالْهَرَمِ وَالْبُخْلِ، وَأَعُوذُ بِكَ مِنْ عَذَابِ الْقَبْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَحْيَا وَالْمَمَاتِ“. وَفِي رِوَايَةٍ: “وَضِلَعِ الدَّيْنِ وَغَلَبَةِ الرِّجَالِ“. وَمَعْنَى ضِلَعِ الدَّيْنِ أَيْ شِدَّتِهِ وَثِقَلِ حَمْلِهِ.
وَرَوَى الْبُخَارِيُّ وَمُسْلِمٌ عَنْ أَبِي بَكْرٍ الصِّدِّيقِ رَضِيَ اللهُ عَنْهُ قَالَ: قُلْتُ لِرَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: عَلِّمْنِي دُعَاءً أَدْعُو بِهِ فِي صَلاَتِي، قَالَ: “قُلِ اللَّهُمَّ إِنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا وَلاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ، فَاغْفِرْ لِي مَغْفِرَةً مِنْ عِنْدِكَ، وَارْحَمْنِي إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ“.
وَرَوَى أَبُو دَاوُدَ وَالنَّسَائِيُّ عَنْ أَنَسٍ رَضِيَ اللهُ عَنْهُ أَنَّ النَّبِيَّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ كَانَ يَقُولُ: “اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْبَرَصِ وَالْجُنُونِ وَالْجُذَامِ وَشَتَّى الأَسْقَامِ“. الْبَرَصُ دَاءٌ جِلْدِيٌّ مَعْرُوفٌ، وَالْجُذَامُ مَرَضٌ يَقْطَعُ اللَّحْمَ وَيُسْقِطُهُ. وَشَتَّى الأَسْقَامِ أَيْ مُخْتَلَفِ الأَمْرَاضِ.
بَابٌ فِي كَفَّارَةِ الْمَجْلِسِ
رَوَى أَبُو دَاوُدَ وَغَيْرُهُ عَنْ أَبِي بَرْزَةَ الأَسْلَمِيِّ رَضِيَ اللهُ عَنْهُ قَالَ: كَانَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَا أَرَادَ أَنْ يَقُومَ مِنَ الْمَجْلِسِ قَالَ: “سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ“.
وَرَوَى الطَّبَرَانِيُّ وَالْحَاكِمُ عَنْ جُبَيْرِ بنِ مُطْعِمٍ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “مَنْ قَالَ سُبْحَانَ اللهِ وَبِحَمْدِهِ، سُبْحَانَكَ اللَّهُمَّ وَبِحَمْدِكَ أَشْهَدُ أَنْ لاَ إِلهَ إِلاَّ أَنْتَ أَسْتَغْفِرُكَ وَأَتُوبُ إِلَيْكَ، فَقَالَهَا فِي مَجْلِسِ ذِكْرٍ كَانَتْ كَالطَّابَعِ يُطْبَعُ عَلَيْهَا، وَمَنْ قَالَهَا فِي غَيْرِ مَجْلِسِ ذِكْرٍ كَانَتْ كَفَّارَةً“. كَالطَّابَعِ يُطْبَعُ عَلَيْهَا أَيْ كَالْخَتْمِ.

رَوَى الْبُخَارِيُّ وَغَيْرُهُ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا عَطَسَ أَحَدُكُمْ فَلْيَقُلْ: الْحَمْدُ للهِ، وَلْيَقُلْ لَهُ أَخُوهُ أَوْ صَاحِبُهُ: يَرْحَمُكَ اللهُ، وَيَقُولُ يَهْدِيكُمُ اللهُ وَيُصْلِحُ بَالَكُمْ“.

رَوَى التِّرْمِذِيُّ وَابْنُ مَاجَه وَالطَّبَرَانِيُّ وَغَيْرُهُمْ عَنْ عُمَرَ بنِِ الْخَطَّابِ رَضِيَ اللهُ عَنْهُ عَنِ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ قَالَ فِي سُوقٍ مَنْ هَذِهِ الأَسْوَاقِ لاَ إِلهَ إِلاَّ اللهُ وَحْدَهُ لاَ شَرِيكَ لَهُ، لَهُ الْمُلْكُ وَلَهُ الْحَمْدُ يُحْيِي وَيُمِيتُ وَهُوَ حَيٌّ لاَ يَمُوتُ بِيَدِهِ الْخَيْرُ وَهُوَ عَلَى كُلِّ شَىءٍ قَدِيرٌ، كَتَبَ اللهُ عَزَّ وَجَلَّ لَهُ أَلْفَ أَلْفِ حَسَنَةٍ، وَمَحَا عَنْهُ أَلْفَ أَلْفِ سَيِّئَةٍ، وَبَنَى لَهُ بَيْتًا فِي الْجَنَّةِ“.

وَنَهِيقَ الْحِمَارِ
رَوَى الْبُخَارِيُّ وَمُسْلِمٍ وَأَبُو دَاوُدَ وَغَيْرُهُمْ عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “إِذَا سَمِعْتُمُ الدِّيَكَةَ تَصِيحُ بِاللَّيْلِ فَإِنَّهَا رَأَتْ مَلَكًا فَاسْأَلُوا اللهَ تَعَالَى مِنْ فَضْلِهِ، وَإِذَا سَمِعْتُمْ نَهِيقَ الْحِمَارِ فَإِنَّهَا رَأَتْ شَيْطَانًا فَاسْتَعِيذُوا بِاللهِ مِنَ الشَّيْطَانِ الرَّجِيمِ“.

رَوَى مُسْلِمٌ وَأَبُو دَاوُدَ وَالنَّسَائِيُّ وَغَيْرُهُمْ عَنْ سَهْلِ بنِ حُنَيْفٍ رَضِيَ اللهُ عَنْهُ أَنَّ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ: “مَنْ سَأَلَ اللهَ عَزَّ وَجَلَّ الشَّهَادَةَ صَادِقًا مِنْ قَلْبِهِ بَلَّغَهُ اللهُ تَعَالَى مَنَازِلَ الشُّهَدَاءِ وَإِنْ مَاتَ عَلَى فِرَاشِهِ“.

رَوَى مُسْلِمٌ وَغَيْرُهُ عَنْ أَنَسِ بنِ مَالِكٍ رَضِيَ اللهُ عَنْهُ قَالَ: عَادَ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رَجُلاً قَدْ صَارَ مِثْلَ الْفَرْخِ فَقَالَ لَهُ: “هَلْ كُنْتَ تَدْعُو اللهَ بِشَىءٍ وَتَسْأَلُهُ إِيَّاهُ“، قَالَ: يَا رَسُولَ اللهِ كُنْتُ أَقُولُ: اللَّهُمَّ مَا كُنْتَ مُعَاقِبِي بِهِ فِي الآخِرَةِ فَعَجِّلْهُ لِي فِي الدُّنْيَا، فَقَالَ: “سُبْحَانَ اللهِ لاَ تَسْتَطِيعُهُ لَوْ قُلْتَ: ﴿رَبَّنَا ءاتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ﴾.
وَرَوَى التِّرْمِذِيُّ وَالنَّسَائِيُّ فِي عَمَلِ الْيَوْمِ وَاللَّيْلَة وَغَيْرُهُمَا عَنْ عَلِيٍّ رَضِيَ اللهُ عَنْهُ قَالَ: »دَخَلَ عَلِيَّ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ وَأَنَا مَرِيضٌ وَأَنَا أَقُولُ: اللَّهُمَّ إِنْ كَانَ أَجَلِي قَدْ حَضَرَ فَأَرِحْنِي، وَإِنْ كَانَ ءَاجِلاً فَارْفَعْنِي، وَإِنْ كَانَ بَلاَءً فَصَبِّرْنِي، فَقَالَ: “مَا قُلْتَ؟“ فَأَعَدْتُ عَلَيْهِ فَضَرَبَنِي بِرِجْلِهِ وَقَالَ: “اللَّهُمَّ عَافِهِ أَوِ اشْفِهِ“. فَمَا اشْتَكَيْتُ ذَلِكَ الْوَجَعَ بَعْدُ«.

رَوَى الْبُخَارِيُّ وَمُسْلِمٌ وَغَيْرُهُمَا عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: “إِذَا كَانَ جُنْحُ اللَّيْلِ أَوْ أَمْسَيْتُمْ فَكُفُّوا صِبْيَانَكُمْ فَإِنَّ الشَّيَاطِينَ تَنْتَشِرُ حِينَئِذٍ فَإِذَا ذَهَبَتْ سَاعَةٌ مِنَ اللَّيْلِ فَخَلُّوهُمْ، وَأَغْلِقُوا الأَبْوَابَ وَاذْكُرُوا اسْمَ اللهِ، فَإِنَّ الشَّيْطَانَ لاَ يَفْتَحُ بَابًا مُغْلَقًا، وَأَوْكُوا قِرَبَكُمْ وَاذْكُرُوا اسْمَ اللهِ، وَخَمِّرُوا ءَانِيَتَكُمْ وَاذْكُرُوا اسْمَ اللهِ وَلَوْ أَنْ تَعْرِضُوا عَلَيْهِ شَيْئًا، وَاطْفِئُوا مَصَابِيحَكُمْ“. تَخْمِيرُ الآنِيَةِ أَيْ تَغْطِيَتُهَا، جُنْحُ اللَّيْلِ بِضَمِّ الْجِيمِ وَكَسْرِهَا ظَلاَمُهُ وَاخْتِلاَطُهُ، فَكُفُّوا صِبْيَانَكُمْ أَيْ امْنَعُوهُمْ، فَخَلُّوهُمْ أَيِ اتْرُكُوهُمْ، اطْلِقُوهُمْ. التَّخْمِيرُ التَّغْطِيَةُ، يُقَالُ خَمِّرْ إِنَاءَكَ.
وَرَوَى مُسْلِمٌ عَنْ جَابِرِ بنِ عَبْدِ اللهِ رَضِيَ اللهُ عَنْهُ قَالَ: سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ: “غَطُّوا الإِنَاءَ وَأَوْكُوا السِّقَاءَ فَإِنَّ فِي السَّنَةِ لَيْلَةً يَنْزِلُ فِيهَا وَبَاءٌ لاَ يَمُرُّ بِإِنَاءٍ لَيْسَ عَلَيْهِ غِطَاءٌ أَوْ سِقَاءٌ لَيْسَ عَلَيْهِ وِكَاءٌ إِلاَّ نَزَلَ فِيهِ مِنْ ذَلِكَ الْوَبَاءِ“. السِّقَاءُ يَكُونُ لِلَّبَنِ وَالْمَاءِ، وَالْقُرْبَةُ تَكُونُ لِلْمَاءِ خَاصَّةً، الْوِكَاءٌ هُوَ الْخَيْطُ الَّذِي يُشَدُّ بِهِ الْكِيسُ أَوِ الْحَبْلُ الَّذِي يُسَدُّ بِهِ رَأْسُ الْقُرْبَةِ.

Dua (Short) > for the Deceased

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مَدْخَلَهُ،
وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ۔
وَأَبْدِلْهُ دَارًا خَيْرًا مِن دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ،
وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ، وَمِنْ عَذَابِ النَّارِ۔
اللَّهُمَّ إِنَّهُ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أُمَّتِكَ، كَانَ يَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ وَأَنْتَ أَعْلَمُ بِهِ،
إِنْ كَانَ مُحْسِنًا فَزِدْ فِي إِحْسَانِهِ وَإِنْ كَانَ مُسِيئًا فَتَجَاوَزْ عَنْ سَيِّئَاتِهِ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تُفْتِنَا بَعْدَهُ۔
رَّبِّ اغْفِرْ وَارْحَمْ وَأَنتَ خَيْرُ الرَّاحِمِينَ۔
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، الأحياء منهم والأموات
إنّك ربّنا سميع مجيب قريب للدعوات
إِنْ تُعَذِّبْهُمْ فَإِنَّهُمْ عِبَادُكَ ۖ وَإِنْ تَغْفِرْ لَهُمْ فَإِنَّكَ أَنْتَ الْعَزِيزُ الْحَكِيمُ
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكِّرْنَا وَأَنثِيِّنَا۔
اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ۔
اللَّهُمَّ لَا تَحْرُمْنَا أَجْرَهُ وَلَا تُضِلَّنَا بَعْدَهُ۔
وَصَلَّى اللهُ وَسَلَّمَ وَبَارَكَ عَلَى عَبْدِكَ وَرَسُولِكَ نَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ۔

Dua > After Salah

Adnan Mukhtar — Fri, 21 Feb 2025 12:08:09 GMT

Adhkar Salah Daily Routine
أستَغفِرُ الله (٣)
اللَّهُمَّ أَنـتَ السَّلامُ وَمِـنكَ السَّلامُ، تَبارَكتَ ياذا الجَـلالِ وَالإِكـرامِ۔
اللَّهُمَّ لا مَانِعَ لِمَا أَعطَيتَ، ولا مُعطِيَ لِمَا مَنَعتَ، ولا يَنفَعُ ذا الجَدِّ مِنكَ الجَدُّ۔
لا إلَهَ إلّا اللهُ وَحدَهُ لا شَرِيكَ لَهُ، لَهُ المُلكُ وَلَهُ الحَمدُ وهُوَ عَلَى كُلِّ شَيءٍ قَدِيرِ۔
لا إِلَهَ إِلّا اللهُ ولا نَعبُدُ إِلّا إِيّاهُ، لَهُ النِّعمَةُ وَلَهُ الفَضلُ، وَلَهُ الثَّناءُ الحَسَنُ، لا إِلَهَ إِلَّا اللهُ مُخلِصِينَ لَهُ الدِّينَ وَلَو كَرِهَ الكَافِرُونَ۔
سُبحان الله (٣٣) الحَمدُ لِله (٣٣) اللهُ أكبَر (٣٣)آية الكرسي، الإخلاص، الفلق، والناس
اللَّهُمَّ أَعِنّا عَلَى ذِكرِكَ وَشُكرِكَ وَحُسنِ عِبَادَتِكَ۔
اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَقَلبٍ لا يَخشَع، وَدُعاءٍ لاَ يُسمَعُ، وَنَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ۔
اللَّهُمَّ إنِّا نَسألُكَ مِنَ الخيرِ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، ونَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، اللَّهُمَّ إنِّا نَسألُكَ مِن خَيرِ ما سَألَكَ مِنهُ عَبدُكَ ونَبِيُّكَ، ونَعُوذُ بِكَ مِن شَرِّ ما عاذَ بهِ عَبدُكَ ونَبِيُّكَ، اللَّهُمَّ إنِّا نَسألُكَ الفِردَوسَ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَعُوذُ بِكَ مِنَ النارِ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَسألُكَ أن تَجعَلَ كلَّ قَضاءٍ قَضَيتَهُ لَنا خيرًا يا رَبَّ العالَمِين۔
رَبَّنا هَب لَنا مِن أَزواجِنا وَذُرِّيّاتِنا قُرَّةَ أَعيُنٍ، واجعَلنا لِلمُتَّقينَ إِمَامًا۔
اللَّهُمَّ آتِ نُفُوسَنا تَقواها، وزَكِّها أنتَ خَيرُ مَن زَكّاها، أنتَ وَلِيُّها ومَولاها، ولَكَ مَماتَها ومَحياها۔
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِن عَذابِ جَهَنَّمَ ومِن عَذابِ القَبرِ، ومِن شَرِّ فِتنَةِ الغِنَى وشَرِّ فِتنَةِ الفَقرِ، ومِن فِتنَةِ المَحيا والمَماتِ، وَمِن شَرِّ فِتنَةِ المَسِيحِ الدَّجّالِ۔
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِنَ العَجزِ والكَسَلِ، والجُبنِ والبُخل، وسُوءِ الكِبَرِ والمَأثَمِ والمَغرَمِ۔
اللَّهُمَّ اغسِل خَطايانا بِماءِ الثَلجِ والبَرَد، وَنَقِّ قَلُوبَنا مِنَ الخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَسِ، وَباعِد بَينَنا وَبَينَ خَطايانا كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ۔
رَبِّ أَوزِعنا أَن نَشكُرَ نِعمَتَكَ الَّتِي أَنعَمتَ عَلَينا وَعَلَى وَالِدَينا، وَأَن نَعمَلَ صَالِحًا تَرضَاهُ، وَأَدخِلنا بِرَحمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ۔
يا حَيُّ يا قَـيُّوم، لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين۔
اللّهُمَّ أُمِتنا عَلَى الإيمان، وأحيِنا عَلَى الإسلام، ولا تُزِغ قُلُوبَنا بَعدَ إذ هَدَيتَنا، وَهَب لَنا مِن لَّدُنكَ رَحمَةً، إنَّكَ أنتَ الوَهَّابُ، رَبَّنا إنَّكَ جَامِعُ النَاسِ لِيَومٍ لا رَيبَ فِيهِ، إِنَّ اللَّهَ لَا يُخلِفُ المِيعادَ۔
اللَّهُمَّ اغفِر لِحَيِّنَا وَمَيِّتِنَا، وَصَغِيرِنا وَكَبِيرِنا، وَذَكَرِنا وَأُنثانا، وَشَاهِدِنا وَغَائِبِنا، اللَّهُمَّ مَن أَحيَيتَهُ مِنّا فَأَحيِهِ عَلَى الإِيمانِ، ومَن تَوَفَّيتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِسلَامِ۔
رَبِّ اجعَلنا مُقيمِين الصَّلاَةِ وَمِنْ ذُرِّيَّتِنا، رَبَّنَا وَتَقَبَّلْ دُعَاءِ، رَبَّنَا اغْفِرْ لَنا وَلِوَالِدينَ وَلِلْمُؤْمِنِيِنَ يَوْمَ يَقُوُمُ الحِسَابُ۔
اللَّهُمَّ إنّا ظَلَمنا أنَفُسَنا ظُلمًا كَثِيرًا، ولا يَغفِرُ الذُنُوبَ إلّا أنت، فاغفِر لَنا مَغفِرَةً مِن عِندِكَ وارحَمنا، إنَّكَ أنتَ الغَفُورُ الرَحِيم۔
اللَّهمَّ آتِنا فِي الدُّنيا حَسنةً، وفي الآخرةِ حَسنةً، وقِنا عذابَ النَّارِ۔
رَبَّنَآ أَفرِغ عَلَينَا صَبرًا وَّثَبِّت أَقدَامَنَا وَانصُرنَا عَلَى القَومِ الكٰفِرِينَ ۔
اللّهُمَّ اغفِرلَنا ولِوالدَينا، وارحَمهُما كَما رَبَّونا صِغارًا، اللّهُمَّ مَن تَوَفَّيتَهم مِن آبائِنا وأُمَّهاتِنا فَارفَع دَراجَتَهم عِندِك، وأكرِم مَثواهُم، وتَجاوَز عَن سَيِّئآتِهِم، يا رَبَّ العالَمينَ ۔
آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ ۔
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَرَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ ۔
رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ ۔
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ ۔
رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ ۔
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ ۔
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين۔
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

Dua > Arafat

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Adhkar Arafah
أفضل دعاء في يوم عرفة

لا إلهَ إلَّا اللهُ وحدَه لا شريكَ له
(اللهمَّ إنِّي أسألُكَ مِنَ الخيرِ كلِّهِ عَاجِلِه وآجِلِه ما عَلِمْتُ مِنْهُ وما لمْ أَعْلمْ، وأعوذُ بِكَ مِنَ الشَّرِّ كلِّهِ عَاجِلِه وآجِلِه ما عَلِمْتُ مِنْهُ وما لمْ أَعْلمْ، اللهمَّ إنِّي أسألُكَ من خَيْرِ ما سألَكَ مِنْهُ عَبْدُكَ ونَبِيُّكَ، وأعوذُ بِكَ من شرِّ ما عَاذَ بهِ عَبْدُكَ ونَبِيُّكَ، اللهمَّ إنِّي أسألُكَ الجنةَ وما قَرَّبَ إليها من قَوْلٍ أوْ عَمَلٍ، وأعوذُ بِكَ مِنَ النارِ وما قَرَّبَ إليها من قَوْلٍ أوْ عَمَلٍ، وأسألُكَ أنْ تَجْعَلَ كلَّ قَضَاءٍ قَضَيْتَهُ لي خيرًا).
(اللهمَّ إنك عفوٌ تحبُّ العفوَ فاعفُ عني).
(اللَّهُمَّ آتِنَا في الدُّنْيَا حَسَنَةً وفي الآخِرَةِ حَسَنَةً، وَقِنَا عَذَابَ النَّارِ).
أدعية جامعة في يوم عرفة

(رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ).
(رَبَّنَا آتِنَا مِن لَّدُنكَ رَحْمَةً وَهَيِّئْ لَنَا مِنْ أَمْرِنَا رَشَدًا).
(رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِن لَّدُنكَ رَحْمَةً).
(اللَّهُمَّ لكَ الحَمْدُ أنْتَ قَيِّمُ السَّمَوَاتِ والأرْضِ ومَن فِيهِنَّ، ولَكَ الحَمْدُ لكَ مُلْكُ السَّمَوَاتِ والأرْضِ ومَن فِيهِنَّ، ولَكَ الحَمْدُ أنْتَ نُورُ السَّمَوَاتِ والأرْضِ ومَن فِيهِنَّ، ولَكَ الحَمْدُ أنْتَ مَلِكُ السَّمَوَاتِ والأرْضِ، ولَكَ الحَمْدُ أنْتَ الحَقُّ ووَعْدُكَ الحَقُّ، ولِقَاؤُكَ حَقٌّ، وقَوْلُكَ حَقٌّ، والجَنَّةُ حَقٌّ، والنَّارُ حَقٌّ، والنَّبِيُّونَ حَقٌّ، ومُحَمَّدٌ صَلَّى اللهُ عليه وسلَّمَ حَقٌّ، والسَّاعَةُ حَقٌّ، اللَّهُمَّ لكَ أسْلَمْتُ، وبِكَ آمَنْتُ، وعَلَيْكَ تَوَكَّلْتُ، وإلَيْكَ أنَبْتُ، وبِكَ خَاصَمْتُ، وإلَيْكَ حَاكَمْتُ، فَاغْفِرْ لي ما قَدَّمْتُ وما أخَّرْتُ، وما أسْرَرْتُ وما أعْلَنْتُ، أنْتَ المُقَدِّمُ، وأَنْتَ المُؤَخِّرُ، لا إلَهَ إلَّا أنْتَ).
(اللهم إني أَسْأَلُكَ العافيةَ في الدنيا والآخرةِ، اللهم إني أَسْأَلُكَ العَفْوَ والعافيةَ في دِينِي ودُنْيَايَ، وأهلي ومالي، اللهم اسْتُرْ عَوْراتِي وآمِنْ رَوْعاتِي، اللهم احْفَظْنِي من بينِ يَدَيَّ، ومن خلفي، وعن يميني، وعن شمالي، ومن فوقي، وأعوذ بعَظَمَتِكَ أن أُغْتالَ من تحتي).
(اللَّهمَّ أنتَ ربِّي، لا إلَهَ إلَّا أنتَ، خَلقتَني وأَنا عبدُكَ، وأَنا على عَهْدِكَ ووعدِكَ ما استطعتُ، أعوذُ بِكَ من شرِّ ما صنعتُ، وأبوءُ لَكَ بنعمتِكَ عليَّ، وأعترفُ بِذنوبي، فاغفِر لي ذنوبي إنَّهُ لا يَغفرُ الذُّنوبَ إلَّا أنتَ).
(اللَّهُمَّ رَبَّ السَّمَوَاتِ وَرَبَّ الأرْضِ وَرَبَّ العَرْشِ العَظِيمِ، رَبَّنَا وَرَبَّ كُلِّ شيءٍ، فَالِقَ الحَبِّ وَالنَّوَى، وَمُنْزِلَ التَّوْرَاةِ وَالإِنْجِيلِ وَالْفُرْقَانِ، أَعُوذُ بكَ مِن شَرِّ كُلِّ شيءٍ أَنْتَ آخِذٌ بنَاصِيَتِهِ، اللَّهُمَّ أَنْتَ الأوَّلُ فليسَ قَبْلَكَ شيءٌ، وَأَنْتَ الآخِرُ فليسَ بَعْدَكَ شيءٌ، وَأَنْتَ الظَّاهِرُ فليسَ فَوْقَكَ شيءٌ، وَأَنْتَ البَاطِنُ فليسَ دُونَكَ شيءٌ، اقْضِ عَنَّا الدَّيْنَ، وَأَغْنِنَا مِنَ الفَقْرِ).
(اللهمَّ مالكَ الملكِ تُؤتي الملكَ مَن تشاءُ، وتنزعُ الملكَ ممن تشاءُ، وتُعِزُّ مَن تشاءُ، وتذِلُّ مَن تشاءُ، بيدِك الخيرُ إنك على كلِّ شيءٍ قديرٌ . رحمنُ الدنيا والآخرةِ ورحيمُهما، تعطيهما من تشاءُ، وتمنعُ منهما من تشاءُ، ارحمْني رحمةً تُغنيني بها عن رحمةِ مَن سواك).
(اللَّهمَّ إنِّي أعوذُ بك مِن البخلِ وأعوذُ بك مِن الجبنِ وأعوذُ بك مِن أنْ أُرَدَّ إلى أرذَلِ العُمُرِ وأعوذُ بك مِن فتنةِ الدُّنيا وأعوذُ بك مِن عذابِ القبرِ).
(اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْكَسَلِ وَالْهَرَمِ وَالْمَأْثَمِ وَالْمَغْرَمِ، وَمِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ الْقَبْرِ، وَمِنْ فِتْنَةِ النَّارِ وَعَذَابِ النَّارِ، وَمِنْ شَرِّ فِتْنَةِ الْغِنَى، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْفَقْرِ، وَأَعُوذُ بِكَ مِنْ فِتْنَةِ الْمَسِيحِ الدَّجَّالِ، اللَّهُمَّ اغْسِلْ عَنِّي خَطَايَايَ بِمَاءِ الثَّلْجِ وَالْبَرَدِ، وَنَقِّ قَلْبِي مِنَ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنَ الدَّنَسِ، وَبَاعِدْ بَيْنِي وَبَيْنَ خَطَايَايَ كَمَا بَاعَدْتَ بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ).
(اللهمَّ بعِلْمِكَ الغيبَ وقُدْرَتِكَ عَلَى الخلَقِ، أحْيِني ما علِمْتَ الحياةَ خيرًا لِي، وتَوَفَّنِي إذا عَلِمْتَ الوفَاةَ خيرًا لي، اللهمَّ إِنَّي أسألُكَ خشْيَتَكَ في الغيبِ والشهادَةِ، وأسأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا والغضَبِ، وأسألُكَ القصدَ في الفقرِ والغِنَى، وأسألُكَ نعيمًا لَا ينفَدُ، وأسالُكَ قرَّةَ عينٍ لا تنقَطِعُ، وأسألُكَ الرِّضَى بعدَ القضاءِ، وأسألُكَ برْدَ العيشِ بعدَ الموْتِ، وأسألُكَ لذَّةَ النظرِ إلى وجهِكَ، والشوْقَ إلى لقائِكَ في غيرِ ضراءَ مُضِرَّةٍ، ولا فتنةٍ مُضِلَّةٍ، اللهم زيِّنَّا بزينَةِ الإيمانِ، واجعلنا هُداةً مهتدينَ).
‏اللهمّ إنّا نسألك زيادةً في الدِّين، وبركةً في العمر، وصحّةً في الجسد، وسَعةً في الرِّزق، وتوبةً قبل الموت، وشهادةً عند الموت، ومغفرةً بعد الموت، وعفواً عند الحساب، وأماناً من العذاب، ونصيباً من الجنّة، وارزقنا النظر إلى وجهك الكريم.
يا ودود، يا ودود، يا ودود، يا ذا العرشِ المجيد، يا مُبدئ يا معيد، يا فعّالاً لما يريد، أسألك بنور وجهك الذي ملأ أركان عرشك، وأسألك بقدرتك التي قدرت بها على جميع خلقك، وأسألك برحمتك التي وسعت كل شيء، لا إله إلا أنت، يا مُغيث أغثني.
دعاء لنفسي في يوم عرفة

(اللَّهُمَّ اجْعَلْ لي في قَلْبِي نُورًا، وفي لِسَانِي نُورًا، وفي سَمْعِي نُورًا، وفي بَصَرِي نُورًا، وَمِنْ فَوْقِي نُورًا، وَمِنْ تَحْتي نُورًا، وَعَنْ يَمِينِي نُورًا، وَعَنْ شِمَالِي نُورًا، وَمِنْ بَيْنِ يَدَيَّ نُورًا، وَمِنْ خَلْفِي نُورًا، وَاجْعَلْ في نَفْسِي نُورًا، وَأَعْظِمْ لي نُورًا).
(رَبِّ اغْفِرْ لي خَطِيئَتي وجَهْلِي، وإسْرَافِي في أمْرِي كُلِّهِ، وما أنْتَ أعْلَمُ به مِنِّي، اللَّهُمَّ اغْفِرْ لي خَطَايَايَ، وعَمْدِي وجَهْلِي وهَزْلِي، وكُلُّ ذلكَ عِندِي، اللَّهُمَّ اغْفِرْ لي ما قَدَّمْتُ وما أخَّرْتُ، وما أسْرَرْتُ وما أعْلَنْتُ، أنْتَ المُقَدِّمُ وأَنْتَ المُؤَخِّرُ، وأَنْتَ علَى كُلِّ شيءٍ قَدِيرٌ).
(اللَّهمَّ إنِّي أسألُكَ عِلمًا نافعًا ورزقًا طيِّبًا وعملًا متقبَّلًا).
(اللَّهمَّ رحمتَك أَرجو فلا تَكِلني إلى نَفسِي طرفةَ عينٍ، وأصلِح لي شَأني كلَّه لا إلَه إلَّا أنتَ وبعضُهم يزيدُ علَى صاحبِهِ).
(اللَّهمَّ إنِّي عَبدُك، وابنُ عبدِك، وابنُ أمتِك، ناصِيَتي بيدِكَ، ماضٍ فيَّ حكمُكَ، عدْلٌ فيَّ قضاؤكَ، أسألُكَ بكلِّ اسمٍ هوَ لكَ سمَّيتَ بهِ نفسَك، أو أنزلْتَه في كتابِكَ، أو علَّمتَه أحدًا من خلقِك، أو استأثرتَ بهِ في علمِ الغيبِ عندَك، أن تجعلَ القُرآنَ ربيعَ قلبي، ونورَ صَدري، وجَلاءَ حَزَني، وذَهابَ هَمِّي).
(اللَّهُمَّ إنِّي أَعُوذُ بكَ مِنَ العَجْزِ، وَالْكَسَلِ، وَالْجُبْنِ، وَالْبُخْلِ، وَالْهَرَمِ، وَعَذَابِ القَبْرِ اللَّهُمَّ آتِ نَفْسِي تَقْوَاهَا، وَزَكِّهَا أَنْتَ خَيْرُ مَن زَكَّاهَا، أَنْتَ وَلِيُّهَا وَمَوْلَاهَا، اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا).
(اللهمَّ أَصلِحْ لي دِيني الذي هو عصمةُ أمري، وأَصلِحْ لي دنياي التي فيها معاشي، وأَصلِحْ لي آخرَتي التي فيها مَعادي، واجعلِ الحياةَ زيادةً لي في كل خيرٍ، واجعلِ الموتَ راحةً لي من كلِّ شرٍّ).
(اللَّهُمَّ إنِّي أسأَلُكَ إيمانًا لا يرتَدُّ، ونَعيمًا لا ينفَدُ، ومُرافقةَ النَّبيِّ صلَّى اللهُ عليه وسلَّمَ، في أَعلى غُرَفِ الجنَّةِ، جنَّةِ الخُلدِ).
(اللَّهمَّ إني أعوذُ بك من علمٍ لا ينفعُ، وقلبٍ لا يخشعُ، ودعاءٍ لا يُسمعُ، ونفسٍ لا تشبعُ، اللَّهمَّ إني أعوذُ بك من هؤلاءِ الأربعِ).
(اللَّهمَّ اكفِني بحلالِك عن حرامِك واغنِني بفضلِك عمَّن سواك).
(اللَّهُمَّ اغْفِرْ لِي، وَارْحَمْنِي، وَاهْدِنِي، وَعَافِنِي، وَارْزُقْنِي).
(رَّبِّ زِدْنِي عِلْمًا).
(رَبِّ هَبْ لِي حُكْمًا وَأَلْحِقْنِي بِالصَّالِحِينَ).
(رَّبِّ أَنزِلْنِي مُنزَلًا مُّبَارَكًا وَأَنتَ خَيْرُ الْمُنزِلِينَ).
(اللَّهمَّ اغفِر لي وارحَمني وارزُقني وعافِني).
اللَّهُمَّ إِنِّي أسألُكَ أن تَجعَلَ خَيْرَ عَمَلي آخِرَهُ، وَخَيرَ أيامي يَوماً ألقاكَ فيه، إنَّك عَلى كُلِّ شَيءٍ قَدير.
لا إله إلا أنت سبحانك إني كنت من الظالمين، اللهم فرّج كربتي، وآنس وحدتي، واقضِ حاجتي وحوائج أمّة محمد صلى الله عليه وسلم، اللهم أخرجني من الظلمات إلى النور، ووفّقني في كل مراحل حياتي، واغفر لي ذنوبي يارب العالمين، اللهم لا تجعلني مع القوم الظالمين، ونجّني من كلّ ضيق، واجعل لي بعده مخرجاً يا أرحم الراحمين.
اللّهم إنّي أسألك إيماناً دائماً، وأسألك علماً نافعاً، وأسألك يقيناً صادقاً، وأسألك ديناً قيّماً، وأسألك العافية من كلّ بَليّة، وأسألك تمام العافية، وأسألك دوام العافية، وأسألك الشكر على العافية، وأسألك الغنى عن الناس.
اللهم اجبر كسر قلبي جبراً يتعجّب منه أهل السماوات والأرض، جبراً يليق بكرمك، وعظمتك، وقدرتك، يا ربّ.
اللهم فوّضتك أمري كلّه، فجمّله خيراً بما شئت، واجعلني يا ربّ مِمّن نظرت إليه فرحمته، وسمعت دعاءه فأجبته.
أدعية للوالدين والأبناء في يوم عرفة
إنّ من أعظم حقوق الوالدين على أبنائهم الدعاء لهم؛ فقد أوصى الله -سبحانه وتعالى- في القرآن الكريم بالدعاء لهم؛ فقال على لسان نوح -عليه السلام-: (رَّبِّ اغْفِرْ لِي وَلِوَالِدَيَّ)، كما أنّ دعاء الآباء والأمّهات لأبنائهم مُستجابٌ بإذن الله، وقد كان الأنبياء يحرصون على ذلك، وهو دأب الصالحين، وفيما يأتي مجموعة من الأدعية الطيّبة للوالدين والأبناء:

(رَّبِّ ارْحَمْهُمَا كَمَا رَبَّيَانِي صَغِيرًا ).
(رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ).
(رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِن ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ).
(رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَىٰ وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ).
(رَبَّنَا هَبْ لَنَا مِنْ أَزْوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعْيُنٍ وَاجْعَلْنَا لِلْمُتَّقِينَ إِمَامًا).
(رَبِّ هَبْ لِي مِن لَّدُنكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ).
(تُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ).
(رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ).
اللهم لا تجعل ابتلائي في جسدي، ولا في مالي، ولا في أهلي، وسهّل عليّ ما استَثْقَلتْه نفسي.
اللهم إنّا نسألك جميع الرحمة والمغفرة، أصلح ذريّاتنا ونيّاتنا، وألّف بين قلوبنا، واستر عوراتنا، وفرّج همومنا، واشفِ مرضانا، وارحم موتانا، وأعزّ ديننا، ووسّع في أرزاقنا، ومُدَّ في آجالنا على صحّة وعافية، وطاعة وعمل صالح، واجعل قبور أمواتنا روضة من رياض الجنة.
أدعية للمسلمين جميعهم في يوم عرفة
من مُقتضَيات أُخوّة الإسلام دعاءُ المسلم لأخيه المسلم؛ قال -تعالى-: (وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِيَاءُ بَعْضٍ)، وحريٌّ بالمسلم أن يتذكّر إخوانه المسلمين، وذلك بالدعاء لهم بالخير، والمغفرة، والرحمة، والعافية، ونحو ذلك، وفيما يأتي مجموعة من الأدعية التي يدعوها المسلم لإخوانه المسلمين في يوم عرفة:

(رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ).
(اللهمَّ اقسِمْ لنا من خَشيتِكَ ما تحولُ به بيننا وبين معاصيك، ومِن طاعتِكَ ما تُبلِّغُنا به جَنَّتَكَ، ومن اليقينِ ما تُهوِّنُ به علينا مصائِبَ الدُّنيا. اللهمَّ مَتِّعْنا بأسماعِنا، وأبصارِنا، وقُوَّتِنا ما أحيَيْتَنا، واجعلْهُ الوارثَ مِنَّا، واجعلْ ثَأْرَنا على مَن ظَلَمَنا، وانْصُرْنا على مَنْ عادانا، ولا تجعَلْ مُصيبَتَنا في دينِنا، ولا تجعَلِ الدُّنيا أكبَرَ هَمِّنا، ولا مَبلَغَ عِلْمِنا، ولا تُسلِّطْ علينا مَن لا يَرْحَمُنا).
(اللهمَّ اهدِنا فيمَن هدَيتَ وعافِنا فيمَن عافَيتَ وتوَلَّنا فيمَن توَلَّيتَ وبارِكْ لنا فيما أعطَيتَ وقِنا شَرَّ ما قضَيتَ إنَّك تَقضي ولا يُقضى عليكَ إنَّه لا يَذِلُّ مَن والَيتَ تَبارَكتَ ربَّنا وتَعالَيتَ).
(رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنتَ مَوْلَانَا فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ).
(اللهُمَّ اغفرْ لِحيِّنا ومَيتِنا، وصغيرِنَا وكبيرِنَا، وذكرِنَا وأنثانَا، وشاهدِنَا وغائبِنَا، اللهمَّ مَنْ أحييتَهُ مِنَّا فأحيهِ على الإيمانِ، ومَنْ توفيتَهُ منَّا فتوفَّهُ على الإسلامِ، اللهمَّ لا تحرمْنَا أجرَهُ، ولا تُضلَّنَا بعدَهُ).
اللهم اغفر للمسلمين والمسلمات، والمؤمنين والمؤمنات، الأحياء منهم والأموات.
اللهم أصلح شباب المسلمين، اللهم اجعلهم قُرّة عين لمجتمعاتهم، وأُسَرهم، وآبائهم، وأمّهاتهم، اللهم حَبّب إليهم الإيمان، وزيّنه في قلوبهم، وكَرِّه إليهم الكفر، والفسوق، والعصيان، واجعلهم من الراشدين يا أرحم الراحمين.
اللهم احفظ مجتمعات المسلمين من كلّ الآفات، وعُمّها بالخيرات والبركات، وطهّرها من المعاصي والمُنكرات، ادفع عنا الغلاء والوباء والرياء والزنا يا ربّ العالمين، اجعل خير أعمالنا خواتمها، وخير أيامنا يوم نلقاك، واجعلنا أغنى خلقك بك، وأفقر عبادك إليك، هب لنا غنى لا يطغينا، وصحة لا تلهينا، واغننا بفضلك عمّن أغنيته عنا.
اللهم إنّا نسألك من خير ما سألك به سيدنا محمد -صلّى الله عليه وسلّم-، ونستعيذ بك من شرّ ما استعاذ منه سيدنا محمد -صلّى الله عليه وسلّم-.
اللهم اغفر لجميع موتى المسلمين الذين شهدوا لك بالوحدانية، ولنبيّك بالرسالة، وماتوا على ذلك، اللهم اغفر لهم، وعافهم، واعفُ عنهم، وأكرم نُزُلهم، ووسّع مُدخَلهم، اللهمّ اجعل قبورهم روضة من رياض الجنّة، ولا تجعلها حفرة من حُفَر النار، اللهمّ ارحم وحشتهم في القبور، وأَمِّنهم يوم البعث والنشور، وجازِهم بالإحسان إحساناً، وبالسيّئات غفراناً، وأنزل على قبورهم الضياء والنور، والفسحة والسرور، وانقلهم من ضيق اللّحود إلى جنّاتك جنّات الخلود.
اللهم أقلّ عثراتنا، واغفر زلّاتنا، وكفّر عنّا سيّئاتنا، وتوفّنا مع الأبرار، يا عزيز يا غفّار.
اللهم إنّا نسألك أن تمسح عنا أوجاعنا، وتُنوّر ظلمات ليالينا، اللهمّ اسقنا فرحاً، وارزقنا من كلّ مداخل الخير، اللهمّ يا قويّ مَن للضعيف غيرك، اللهمّ يا غنيّ مَن للفقير غيرك، اللهمّ يا عزيز مَن للذليل غيرك، اللهمّ اغننا بحلالك عن حرامك، وأغننا بفضلك عمّن سِواك.
اللهم إنّا نسألك فعل الخيرات، وترك المنكرات، وحبّ المساكين، وأن تغفر لنا وترحمنا، وإذا أردت بعبادك فتنة فاقبضنا إليك غير مفتونين ولا فاتنين.
اللهم إنّا نسألك باسمك العظيم الأعظم، الذي إذا دُعيت به أجبت، وإذا سُئِلت به أعطيت، وبأسمائك الحُسنى كلّها، ما علمنا منها وما لم نعلم، أن تستجيب لنا دعواتنا، وتُحقّق رغباتنا، وتقضي حوائجنا، وتُفرّج كروبنا، وتغفر ذنوبنا، وتستر عيوبنا، وتتوب علينا، وتعافينا، وتعفو عنا، وتصلح أهلينا وذرّياتنا، وترحمنا برحمتك الواسعة، رحمة تغنينا بها عن رحمة مَن سِواك.
اللهم زِدنا ولا تَنقصنا، وأكرمنا ولا تُهنّا، وأعطنا ولا تحرمنا، وآثرنا ولا تُؤثر علينا، وأرضِنا وارضَ عنّا.
اللهم اجعل القرآن العظيم لقلوبنا نوراً، ولأبصارنا ضياءً، ولأسقامنا دواء، ومن الذنوب مُمحِّصاً، وعن النار مُخلِّصاً، وإلى أعلى جنّاتك قائداً يا ربّ العالَمين، اللهمّ ألبسنا به الحُلل، وأسكنّا به الظُّلَل، وأسبِغ علينا به من النِّعَم، وادفع عنّا به من النِّقم، اللهم اجعلنا مِمّن يتلوه حقّ تلاوته، على الوجه الذي يرضيك عنّا، اللهم ذكّرنا منه ما نُسّينا، وعلّمنا منه ما جهلنا، وارزقنا تلاوته آناء الليل وأطراف النهار على الوجه الذي يرضيك عنّا، اللهم اجعلنا مِمّن يُقيم حروفه وحدوده، ولا تجعلنا مِمّن يقيم حروفه ويُضيّع حدوده يا ربّ العالَمين.
اللهمّ اجعل دعواتنا لا تُرَدّ، وهَب لنا رزقاً لا يُعَدّ، وافتح لنا بابا للجنّة لا يُسَدّ.
أدعية لتفريج الهمّ في يوم عرفة

(رَبِّ اشْرَحْ لِي صَدْرِي*وَيَسِّرْ لِي أَمْرِي).
(لا إلَهَ إلَّا اللَّهُ العَظِيمُ الحَلِيمُ، لا إلَهَ إلَّا اللَّهُ رَبُّ العَرْشِ العَظِيمِ، لا إلَهَ إلَّا اللَّهُ رَبُّ السَّمَوَاتِ وَرَبُّ الأرْضِ وَرَبُّ العَرْشِ الكَرِيمِ).
(اللَّهُمَّ إنِّي أعُوذُ بكَ مِنَ الهَمِّ والحَزَنِ، والعَجْزِ والكَسَلِ، والبُخْلِ، والجُبْنِ، وضَلَعِ الدَّيْنِ، وغَلَبَةِ الرِّجالِ).
(اللهُ؛ اللهُ ربي، لا أُشركُ به شيئًا).
(اللهم إني أعوذ بك من جَهْدِ البلاءِ ودركِ الشقاءِ وسوءِ القضاءِ وشماتةِ الأعداءِ).
(اللَّهمَّ إنِّي أعوذُ بِكَ منَ الْهدمِ، وأعوذُ بِكَ منَ التَّردِّي، وأعوذُ بِكَ منَ الغرَقِ والحريقِ، وأعوذُ بِكَ أن يتخبَّطني الشَّيطانُ عندَ الموتِ، وأعوذُ بِكَ أن أموتَ في سبيلِكَ مُدبرًا وأعوذُ بِكَ أن أموتَ لديغًا).
(لَا إِلَهَ إِلَّا أَنْتَ سُبْحَانَكَ إِنِّي كُنْتُ مِنَ الظَّالِمِينَ)،
(اللَّهمَّ إنِّي أعوذُ بِكَ من زَوالِ نعمتِكَ، وتحويلِ عافَيتِكَ، وفُجاءةِ نقمتِكَ، وجميعِ سُخْطِكَ).
يا فارج الغمّ، اجعل لي من أمري فرجاً ومَخرجاً، يا سامع كلّ شكوى، وكاشف كلّ كرب، أدعوك يا إلهي دعاء من اشتدّت فاقَتُه، وضَعُفت قوّته، وقلّت حيلته، دعاء الملهوف المكروب الذي لا يجد كشف ما نزلَ به غيرك.
ربّ لا تحجب دعوتي، ولا تردّ مسألتي، ولا تدعني بحسرتي، ولا تَكِلني إلى حولي وقوّتي، وارحم عجزي فقد ضاق صدري، وتاه فكري وتحيّرْت في أمري، وأنت العالم سبحانك بسرّي وجهري، المالك لنفعي وضرّي، القادر على تفريج كربي وتيسير عُسري.
اللهمّ يا فارج الهمّ ويا كاشف الغمّ، مُجيب دعوة المُضطّرين، رحمن الدُّنيا والآخرة ورحيمهما، ارحمني رحمة من عندك تُغنيني بها عن رحمة مَن سِواك، اللهمّ اكشف ضُرّي يا مُفرِّج الهموم، لا إله إلا أنت سبحانك إنّي كنت من الظالمين.
يا مُجيب دعوة المُضطّرين، اللهمّ فرّج عنّي ما ضاق به صدري، وعجز معه صبري، وقلّت فيه حيلتي، وضَعفت له قوّتي، تحصّنت بعزّتك، وبعَظَمتك، وبجلالك.
اللهمّ اكفِني ما أهمّني، وما لا أهتمّ له، اللهمّ زوّدني بالتقوى، واغفر لي ذنبي، ووجّهني للخير أينما توجّهت، اللهمّ يسّرني لليُسرى، وجنّبني العُسرى، اللهمّ اجعل لي من كلّ ما أهمّني وكربني سواء من أمر دُنياي وآخرتي فرجاً ومَخرجاً، وارزقني من حيث لا أحتسب، واغفر لي ذنوبي، وثبّت رَجاك في قلبي، واقطعه مِمّن سِواك، حتى لا أرجو أحداً غيرك.
أدعوك يا إلهي دعاء من اشتدّت به فاقَتُه، وضَعُفت قوته، وقلّت حيلته، دعاء الملهوف المكروب الذي لا يجد كشف ما نزل به إلّا منك، فرّج عنّي ما أهمّني، وتولّى أمري بلُطفك، وتدارَكْني برحمتك وكرمك، إنّك على كلّ شيء قدير.
اللهمّ بك أستعين، وعليك أتوكّل، اللهم ذلّل لي صعوبة أمري، وسهّل لي مَشقّته، وارزقني الخير كلّه أكثر مِمّا أطلب، واصرف عنّي كلّ شرّ، ربّ اشرح لي صدري، ويسّر لي أمري يا كريم.
اللهمّ يا مُسهِّل الشديد، ويا مُليِّن الحديد، ويا مُنجز الوعيد، ويا مَن هو كلّ يومٍ في أمرٍ جديد، أخرجني من حَلَق الضّيق الى أوسع الطريق، بك أدفع ما لا أُطيق، ولا حول ولا قوّة إلّا بالله العليّ العظيم.
اللهم عليك توكّلت فارزقني واكفِني، وبك لُذْت فنجّني مِمّا يؤذيني، أنت حسبي ونعم الوكيل، اللهم رضّني بقضائك، وقنّعني بعطائك، واجعلني من أوليائك.
أدعية الاستغفار في يوم عرفة

(رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنتَ خَيْرُ الرَّاحِمِينَ).
(رَبِّ إِنِّي ظَلَمْتُ نَفْسِي فَاغْفِرْ لِي).
(رَبِّ اغْفِرْ لِي خَطِيئَتِي وَجَهْلِي وَإِسْرَافِي فِي أَمْرِي كُلِّهِ وَمَا أَنْتَ أَعْلَمُ بِهِ مِنِّي، اللَّهُمَّ اغْفِرْ لِي خَطَايَايَ وَعَمْدِي وَجَهْلِي وَهَزْلِي، وَكُلُّ ذَلِكَ عِنْدِي، اللَّهُمَّ اغْفِرْ لِي مَا قَدَّمْتُ وَمَا أَخَّرْتُ وَمَا أَسْرَرْتُ وَمَا أَعْلَنْتُ أَنْتَ الْمُقَدِّمُ وَأَنْتَ الْمُؤَخِّرُ وَأَنْتَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ).
(أستغفرُ اللهَ العظيمَ الذي لا إلهَ إلَّا هو الحيَّ القيومَ وأتوبُ إليه).
(اللَّهُمَّ أَنْتَ المَلِكُ لا إلَهَ إلَّا أَنْتَ أَنْتَ رَبِّي، وَأَنَا عَبْدُكَ، ظَلَمْتُ نَفْسِي، وَاعْتَرَفْتُ بذَنْبِي، فَاغْفِرْ لي ذُنُوبِي جَمِيعاً، إنَّه لا يَغْفِرُ الذُّنُوبَ إلَّا أَنْتَ، وَاهْدِنِي لأَحْسَنِ الأخْلَاقِ لا يَهْدِي لأَحْسَنِهَا إلَّا أَنْتَ، وَاصْرِفْ عَنِّي سَيِّئَهَا لا يَصْرِفُ عَنِّي سَيِّئَهَا إلَّا أَنْتَ، لَبَّيْكَ وَسَعْدَيْكَ وَالْخَيْرُ كُلُّهُ في يَدَيْكَ، وَالشَّرُّ ليسَ إلَيْكَ، أَنَا بكَ وإلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ، أَسْتَغْفِرُكَ وَأَتُوبُ إلَيْكَ). *(اللَّهُمَّ إنِّي ظَلَمْتُ نَفْسِي ظُلْمًا كَثِيرًا، ولَا يَغْفِرُ الذُّنُوبَ إلَّا أنْتَ، فَاغْفِرْ لي مَغْفِرَةً مِن عِندِكَ، وارْحَمْنِي، إنَّكَ أنْتَ الغَفُورُ الرَّحِيمُ).
(اللَّهُمَّ لكَ أسْلَمْتُ، وبِكَ آمَنْتُ، وعَلَيْكَ تَوَكَّلْتُ، وإلَيْكَ أنَبْتُ، وبِكَ خَاصَمْتُ، وإلَيْكَ حَاكَمْتُ، فَاغْفِرْ لي ما قَدَّمْتُ وما أخَّرْتُ، وأَسْرَرْتُ وأَعْلَنْتُ، أنْتَ إلَهِي لا إلَهَ لي غَيْرُكَ).
اللهمّ لا تردّنا خائبين، وآتِنا أفضل ما يُؤتى عبادك الصالحين، اللهمّ ولا تصرفنا عن بحر جودك خاسرين، ولا ضالّين، ولا مُضلّين، واغفر لنا إلى يوم الدِّين، برحمتك يا أرحم الراحمين.
أستغفر الله العظيم الذي لا إله إلا هو الحيّ القيّوم غفّار الذنوب، ذا الجلال والإكرام وأتوب إليه من جميع المعاصي كلّها والذنوب والآثام، ومن كلّ ذَنب أذنبتُه عَمداً أو خطأ، ظاهراً وباطناً، قولاً وفعلاً، في جميع حركاتي وسَكَناتي وخَطَراتي وأنفاسي كلّها، من الذنب الذي أعلم ومن الذنب الذي لا أعلم، ومداد كلمات الله كما ينبغي لجلال وجه ربّنا وجماله وكماله وكما يُحبّ ربّنا ويرضى.
اللهم إنّي أسألك باسمك الأعظم الذي إذا دُعيت به أجبت، وإذا سئِلت به أعطيت، أسألك بأنّي أشهد أنّك أنت الله لا إله إلّا أنت، الأحد الصمد الذي لم يَلد ولم يُولَد، ولم يكن له كفواً أحد، أن تغفر لي ذنوبي إنّك أنت الغفور الرحيم.
يا أكرم الأكرمين، اللهمّ ارحمني وارحم جميع المُذنِبين من أمّة محمّد -صلّى الله عليه وسلم-، إنّك على كلّ شيء قدير، اللهمّ استجب لنا كما استجبت لهم برحمتك، وعجّل علينا بفَرَجٍ من عندك بجودك وكرمك، وارتفاعك في سمائك يا أرحم الراحمين، إنّك على ما تشاء قدير، وَلا حَول وَلا قُوّةَ إِلّا بِاللهِ العَليِّ العَظيم.
أستغفر الله العظيم لي ولوالِديّ ولذَوي الحقوق عليّ، وللمؤمنين والمؤمنات والمسلمين والمسلمات الأحياء منهم والأموات، وصلّ اللهمّ على سيّدنا محمد خاتم النبيّين، وعلى آله وصحبه أجمعين إلى يوم الدين.
أدعيةٌ للرزق في يوم عرفة

(اللَّهمَّ إنِّي أعوذُ بِكَ منَ الفقرِ والقلَّةِ والذِّلَّةِ ، وأعوذُ بِكَ أن أظلِمَ أو أُظلَمَ).
اللهمَّ ارزقني رِزقاً واسعاً حلالاً طيّباً، من غير كدٍّ، واستجب دعائي من غير ردٍّ، وأعوذ بك من الفضيحتَين: الفَقْر والدَّيْن، اللهمَّ يا رازق السائلين، يا راحم المساكين، ويا ذا القوّة المتين، ويا خير النّاصرين، يا ولي المؤمنين، يا غيّاث المُستغيثين، إيّاك نعبدُ وإيّاك نستعين، اللهمَّ إن كان رزقي في السماء فأنزله، وإن كان رزقي في الأرض فأخرجه، وإن كان بعيداً فقرّبه، وإن كان قريباً فيّسره، وإن كان كثيراً فبارك فيه يا أرحم الراحمين، اللهمَّ صلّ على محمّدٍ وآل محمّدٍ، واكفني بحلالك عن حرامك، وبطاعتك عن معصيتك، وبفَضْلك عمّن سواك يا إله العالمين، وصلّى الله على محمّدٍ وآله وصحبه أجمعين.
اللهمَّ ارزقني علماً نافعاً، ورزقاً واسعاً، وشفاءً من كلّ داءٍ وسقمٍ، يا مَن ترزق من تشاء بغير حسابٍ، رحمن الدنيا والآخرة ورحيمهما، اللهمَّ ارحمني رحمةً تُغنيني بها عمّن سواك، إلهي أدعوك دعاء مَن اشتدّت فاقته، وضعفت قوّته، وقلّت حِيلَته، دعاء الغريق المضطر البائس الفقير الذي لا يجد لكشف ما هو فيه من الذنوب إلّا أنت، يا غيّاث أغثني، يا غيّاث أغثني، يا غيّاث أغثني.
اللهمَّ سخّر لي جميع خَلْقِك كما سخّرت البحر لسيدنا موسى -عليه السلام-، وألِن لي قلوبهم كما ألنت الحديد لداود -عليه السلام-، فإنّهم لا ينطقون إلّا بإذنك، نواصيهم في قَبْضتك، وقلوبهم في يديك تصرّفها كيف شئت، يا مقلّب القلوب، ثبّت قلبي على دينك.
لا إله إلّا الله الحليم الكريم، لا إله إلّا الله العليّ العظيم، لا إله إلّا الله ربّ السّماوات السّبع وربّ العرش العظيم، ‏اللهمّ إنّا نسألك زيادةً في الدّين، وبركةً في العمر، وصحّةً في الجسد، وسعةً في الرّزق، وتوبةً قبل الموت، وشهادةً عند الموت، ومغفرةً بعد الموت، وعفواً عند الحساب، وأماناً من العذاب، ونصيباً من الجنّة، وارزقنا النّظر إلى وجهك الكريم.
اللهمَّ أنتَ الرَّجاء، ومنك العطاء، وإليك الدُّعاء، أسألك يا جواد، يا غنيّ، يا كريم، أن تحفظني، اللهمَّ في الجنّة أسكني، وعن النّار أبعدني، ومن رزقك الحلال أغنِني، ومن العافية زِدْني، وبمغفرتك ورحمتك اشملني، يا سامع الدُّعاء، يا واسع العطاء.
اللهمَّ اجعلني من أعظم خلقك نصيباً في كلّ خير تقسمه، وفي كلّ نورٍ تنشرهُ، وفي كلّ رزقٍ تبسطهُ، وفي كلّ ضُرٍّ تكشفهُ، وفي كلّ بلاءٍ ترفعه.
يا كريم، اللهمَّ يا ذا الرّحمة الواسعة، يا مُطَّلِعَاً على السرائر، والضمائر، والهواجس، والخواطر، لا يعزب عنك شيء، أسألك فيضةً من فيضان فضلك، وقبضةً من نور سلطانك، وأُنسَاً وفرجاً من بحر كرمك، أنت بيدك الأمر كلّه، ومقاليد كلّ شيءٍ، فهب لنا ما تقرّ به أعيننا، وتُغنينا عن سؤال غيرك، فإنّك واسع الكرم، كثير الجود، في بابك واقفون، ولجودك الواسع المعروف منتظرون، يا كريم، يا رحيم.
يا مقيل العثرات، يا قاضي الحاجات، اقضِ حاجتي، وفرّج كُربتي، وارزقني من حيث لا أحتسب، يا رب العالمين.
يا الله، يا الله، يا الله، أسألك بحقّ مَن حقّه عليك عظيمٌ أن تصلّي على محمّدٍ وآل محمّدٍ، وأن ترزقني العمل بما علّمتني من معرفة حقّك، وأن تبسط عليّ ما حظرت من رزقك.
اللهمَّ بارك لي في كلّ مشروعٍ، وكلّ فترةٍ، وكل طاقةٍ، واكتب لي رضاك في كلّ ما أنجزه، وأحقّقه.
اللَّهُمَّ يَا سَبَبَ مَنْ لاَ سبَبَ لَهُ، يَا سَبَبَ كُلَّ ذِي سَبَبٍ، يَا مُسَبَّبَ الأَسْبَابِ مِنْ غَيْرِ سَبَبٍ، سَبَّبْ لِي سَبَباً، لَنْ أَسْتَطِيعَ لَهُ طَلَباً، صَلَّ عَلَى مُحَمَّدٍ وَآلِ مُحَمَّدٍ وَأغْنِنِي بِحَلاَلِكَ عَنْ حَرَامِكَ، وَبِطَاعَتِكَ عَنْ مَعْصِيَتِكَ.
اللهم إني أسألكَ بالوحدانية الكبرى، والمحمّدية البيضاء، والعلوية العليا، وبجميع ما احتججتَ بهِ على عبادك، وبالاسم الذي حجبتهُ عن خلقكَ فلم يخرج منكَ إلّا إليك، صّلِ على محمدٍ وآله، واجعل لي من أمري فرجاً ومخرجاً، وارزقني من حيث لا أحتسب، إنّك ترزق من تشاء بغير حسابٍ.
اللهمَّ سخّر لي رزقي، واعصمني من الحرص والتعب فى طلبه، ومن شغل الهمّ، ومن الذُّل للخَلْق، اللهمَّ يسّر لي رزقاً حلالاً، وعجّل لي به، يا نِعْم المُجيب.
اللهمَّ يا باسط اليدين بالعطايا، سبحان من قسم الأرزاق ولم ينسَ أحداً، اجعل يدي عُليا بالإعطاء، إنّك على كلّ شيءٍ قديرٍ.
اللهمَّ ارزقني رزقاً لا تجعل لأحدٍ فيه مِنّةً عليّ، ولا في الآخرة عليه تبعةٌ، برحمتك يا أرحم الراحمين.
أدعيةٌ أخرى في يوم عرفة

(ربِّ أَعِني ولا تُعِنْ عليَّ وانصُرني ولا تنصُرْ عليَّ وامكُرْ لي ولا تمكُرْ عليَّ واهدِني ويَسِّرِ لي الهُدى وانصُرني على من بغى عليَّ ربِّ اجعلْني لك شَكَّارًا لك ذَكَّارًا لك رهَّابًا لك مِطواعًا لك مُخبِتًا إليك أَوَّاهًا مُنيبًا ربِّ تقبَّلْ تَوْبتي واغسِلْ حَوبَتي وأَجِبْ دَعْوتي وثَبِّتْ حُجَّتي وسَدِّدْ لساني واهدِ قلبي واسلُلْ سَخيمةَ صدْري).
(لا إلَهَ إلَّا اللَّهُ وحْدَهُ لا شَرِيكَ له، له المُلْكُ، وله الحَمْدُ، وهو علَى كُلِّ شيءٍ قَدِيرٌ، اللَّهُمَّ لا مَانِعَ لِما أعْطَيْتَ، ولَا مُعْطِيَ لِما مَنَعْتَ، ولَا يَنْفَعُ ذَا الجَدِّ مِنْكَ الجَدُّ).
(بسمِ اللهِ، توكلتُ على اللهِ، اللَّهمَّ إني أعوذُ بك أن أَضِلَّ أو أُضلَّ، أو أَزِلَّ أو أُزَلَّ، أو أَظْلِمَ أو أُظْلَمَ، أو أجهلَ أو يُجهلَ عليَّ).
اللهمَّ صلِّ علي سيّدنا محمّدٍ، وعلى آل محمّدٍ، يا ذا الجلال والإكرام، يا قاضي الحاجات، يا أرحم الراحمين، يا حيُّ، يا قيوم، لا إله إلّا أنت، المَلِكُ الحقّ المُبين.
الحمد لله الذي لا ينسى من ذَكَره، الحمد لله الذي لا يخيب من رَجَاه، الحمد لله الذي مَن توكّل عليه كفاه، الحمد لله الذي مَن وثق به لم يكله إلى غيره، الحمد لله الذي هو ثقتنا حين تسوء ظنوننا بأعمالنا، الحمد لله الذي هو رجاؤنا حين ينقطع الوَصْل منّا.
اللهمَّ أحييني بالسلام، فإنّك السلام، ومنك السلام، وإليك يرجع السلام، تباركت ربنا وتعاليت، يا ذا الجلال والإكرام.
اللهمَّ اغفر لي الكثير من معاصيكَ، يا عُدّتي دون العُدد، ويا رجائي والمعتمد، ويا كهفي والسّند، يا واحدُ، يا أحد، يا مَن لم يلد ولم يُولد ولم يكن لهُ كفواً أحد، أسألكَ بحق من اصطفيتهم من خلقكَ ولم تجعل في خلقكَ مثلهم أحداً أن تصلّي على محمدٍ وآله وتفعل بي ما أنت أهله.
اللهمّ إن احترتُ فسدّدني، وإذا تعبت فقوّني، وإذا أظلمت عليّ الأمور فيسّر لي من نورك الذي أشرقت به الظُّلمات، وأضأت به أركان عرشك.
اللهمَّ اجعل لي من كلّ عملٍ أعمله، والطريقة التي أعمل بها سبباً لنَيْل الهداية، والسعادة، والسرور، لي ولكلّ من أقابله.

Dua for the Deceased During Janazah Salah

Adnan Mukhtar — Sun, 16 Mar 2025 18:47:50 GMT

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مُدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنْ الْخَطَايَا كَمَا نَقَّيْتَ الثَّوْبَ الْأَبْيَضَ مِنْ الدَّنَسِ، وَأَبْدِلْهُ دَارًا خَيْرًا مِنْ دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ، وَقِهِ فِتْنَةَ الْقَبْرِ وَعَذَابَ النَّارِ.
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا، وَصَغِيرِنَا وَكَبِيرِنَا، وَذَكَرِنَا وَأُنْثَانَا، وَشَاهِدِنَا وَغَائِبِنَا، اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا، فَأَحْيِهِ عَلَى الْإِيمَانِ، وَمَنْ تَوَفَّيْتَهُ مِنَّا، فَتَوَفَّهُ عَلَى الْإِسْلَامِ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ، وَلَا تُضِلَّنَا بَعْدَهُ.

السَّلاَمُ عَلَيْكُمْ أَهْلَ الدِّيَارِ مِنَ الْمُؤْمِنِينَ وَالْمُسْلِمِينَ، وَإِنَّا إِنْ شَاءَ اللَّهُ لَلَاحِقُونَ، أَسْأَلُ اللَّهَ لَنَا وَلَكُمُ الْعَافِيَةَ.
واَلسَّلَامُ عَلَيْكُمْ يَا أَهْلَ اَلْقُبُورِ، يَغْفِرُ اَللَّهُ لَنَا وَلَكُمْ، أَنْتُمْ سَلَفُنَا وَنَحْنُ بِالْأَثَرِ.

بِسْمِ اللهِ وَفِي سَبيلِ الله، وَعَلَى مِلَّةِ رَسُولِ الله.

الحمد لله رب العالمين، والصلاة والسلام على مبعوث رحمة للعالمين، سيدنا محمد عليه وآله صلوات الله وتسليماته إلى يوم الدين.
اللهم يا الله يا رحمان يا رحيم يا حنان يا منان يا لطيف يا كريم العطاء، يا من فيه وإليه العمل والرجاء.
هذا أخونا، قد عاذ إليك وأمره كله يا ربنا بين يديك، وحاله يا ربنا لا يخفى إليك.
اللهم إن كان محسن فزد في إحسانه وبارك له فيه، وتجاوز عن سيئاته يا رب العالمين.
اللهم إن كان مسيء فتجاوز عن سيئاته، وبدل سيئاته حسنات يا رب العالمين.
وطهره من كل ذنوب والخطايا، ونقه منها كما ينق الثوب الابيض من الدنس.
اللهم اغسله من كل ذنوب والخطايا بالماء والثلج والبرد يا رب العالمين.
اللهم اغفر له وارحمه وعافه واعف عنه يا رب العالمين.
اللهم بدل سيئاته حسنات. اللهم جزيه بالحسنات إحسانا وبالسيئاته غفرانا يا رب العالمين.
اللهم بدله دارا خيرا من داره وأهلا خيرا من أهله وولدا خيرا من ولده ومالا خيرا من ماله.
اللهم اجعل ربنا آخرته خيرا له من دنياه.
اللهم تقبله قبول حسن يا رب العالمين.
اللهم اكرم نزله ووسع مدخله يا أرحم الراحمين. ~~
~~اللهم آنس في قبره وحشته وآمن فيه روعته وارحم فيه غربت وحدته يا رب العلمين.
اللهم أوسع عليه قبره يا رب العالمين، واجعل قبره روضة من رياض الجنة يا أرحم الراحمين.
اللهم املأ قبره عليه نورا يا رب العالمين، وبشره فيه بالفرحة والسرور يا أرحم الراحمين.
اللهم باعد بينه وبين ذنوبه كما باعدت بين المشرق والمغرب.
اللهم ثبته عند السؤآل يا رب العالمين، وانطق لثناء بالحق يا أرحم الراحمين، أنك على كل شيء قدير وإليك المصير.
اللهم آمنه يوم الفزع الأكبر يا أرحم الراحمين، وثبت أقدامه على الصراط يوم تزلل الأقدام.
اللهم يمّن كتابه ويسّر حسابه واجعل الجنة مستقره ومثواه الأخير يا رب العالمين.
اللهم اغفر له وارحمه يا رب العالمين.
اللهم أنزل الصبر والسكينة والسلوان على اهله وزريته اجمعين يا رب العالمين، وسخر لهم من يدع دائما له بالرحمة والمغرته يا رب العالمين.
اللهم اغفر لأصحاب في هذه القبور أجمعين يا رب العالمين، اللهم جاز المحسنين منهم إحسانا وبارك لهم فيه، وتجاوز عن سيئات مسيئين منهم يا أرحم الراحمين.
اللهم اغفر لهم وللمسلمين والمسلمات، وللمؤمنين والمؤمنات، الأحياء منهم والأموات يا رب العالمين.
اللهم اغفر لنا أجمعين إذا سرنا إلى ما صار إليك
اللهم إنا نسئلك يا ربنا الثبات في الدنيا والآخرة يا رب العالمين، اللهم ثبتنا قلوبنا على دينك وصرّف قلوبنا على طاعتك يا أرحم الراحمين.
اللهم إنا نسئلك توبة النصوحة كأنا قبل الموت يا رب العالمين، وشهادة عند الموت يا أرحم الراحمين، ورحمة ومغفرة منك بعد الموت يا رب العالمين.
اللهم آمين اللهم آمين اللهم آمين.
وصل الله على سيدنا محمد وعلى آله وأصحابه أجمعين.

اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، وَعَافِهِ وَاعْفُ عَنْهُ، وَأَكْرِمْ نُزُلَهُ، وَوَسِّعْ مَدْخَلَهُ، وَاغْسِلْهُ بِالْمَاءِ وَالثَّلْجِ وَالْبَرَدِ، وَنَقِّهِ مِنَ الْخَطَايَا كَمَا يُنَقَّى الثَّوْبُ الْأَبْيَضُ مِنَ الدَّنَسِ۔
O Allah, forgive him and have mercy on him, grant him well-being and pardon him. Honor his place of stay and widen his entrance. Wash him with water, snow, and ice, and purify him from sins just as a white garment is cleansed from impurity.
وَأَبْدِلْهُ دَارًا خَيْرًا مِن دَارِهِ، وَأَهْلًا خَيْرًا مِنْ أَهْلِهِ، وَزَوْجًا خَيْرًا مِنْ زَوْجِهِ، وَأَدْخِلْهُ الْجَنَّةَ، وَأَعِذْهُ مِنْ عَذَابِ الْقَبْرِ، وَمِنْ عَذَابِ النَّارِ۔
Replace his home with a better one, his family with a better one, his spouse with a better one, and admit him to Paradise. Protect him from the torment of the grave and the Fire.
اللَّهُمَّ إِنَّ حَبِيْبَنَا فِي ذِمَّتِكَ، وَحَبْلِ جَوَارِكَ، فَقِهِ مِنْ فِتْنَةِ الْقَبْرِ وَعَذَابِ النَّارِ، وَأَنْتَ أَهْلُ الْوَفَاءِ وَالْحَقِّ، اللَّهُمَّ اغْفِرْ لَهُ وَارْحَمْهُ، إِنَّكَ أَنْتَ الْغَفُورُ الرَّحِيمُ۔
O Allah, our beloved is in Your care and under Your protection. Save him from the trial of the grave and the torment of the Fire. You are the embodiment of loyalty and truth. O Allah, forgive him and have mercy on him; indeed, You are the Most Forgiving, Most Merciful.
اللَّهُمَّ يَا بَاسِطَ الْيَدَيْنِ بِالْعَطَايَا، يَا قَرِيبُ يَا مُجِيبُ دَعْوَةِ الدَّاعِ إِذَا دَعَاكَ، يَا حَنَّانُ يَا مَنَّانُ يَا رَبُّ يَا أَرْحَمَ الرَّاحِمِينَ، يَا بَدِيعَ السَّمَاوَاتِ وَالْأَرْضِ، يَا أَحَدُ يَا صَمَدُ۔
O Allah, the Bestower of bounties, the One with outstretched hands in giving, the Close, the Responsive to the supplication when invoked. O Compassionate, O Bestower, O Lord, O Most Merciful of the merciful, O Originator of the heavens and the earth, O Unique, O Eternal.
أَعْطِ المَتَوَفِّى مِنْ خَيْرِ مَا أَعْطَيْتَ بِهِ نَبِيَّكَ مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ۔
Grant the deceased the best of what You have given to Your Prophet Muhammad, peace be upon him.
اللَّهُمَّ إِنَّهُ عَبْدُكَ وَابْنُ عَبْدِكَ وَابْنُ أُمَّتِكَ، كَانَ يَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا أَنْتَ وَحْدَكَ لَا شَرِيكَ لَكَ وَأَنَّ مُحَمَّدًا عَبْدُكَ وَرَسُولُكَ وَأَنْتَ أَعْلَمُ بِهِ، إِنْ كَانَ مُحْسِنًا فَزِدْ فِي إِحْسَانِهِ وَإِنْ كَانَ مُسِيئًا فَتَجَاوَزْ عَنْ سَيِّئَاتِهِ، اللَّهُمَّ لَا تَحْرِمْنَا أَجْرَهُ وَلَا تُفْتِنَا بَعْدَهُ۔
O Allah, he is Your servant, the son of Your servant, the son of Your maidservant. He bore witness that there is no god but You alone, with no partner, and that Muhammad is Your servant and messenger. You are the most knowledgeable about him. If he did good, increase him in goodness, and if he did wrong, forgive his sins. O Allah, do not deprive us of his reward, and do not put us to trial after him.
اللَّهُمَّ ثَبِّتْهُ بِالْقَوْلِ الثَّابِتِ، وَارْفَعْ دَرَجَتَهُ، وَاغْفِرْ خَطِيئَتَهُ، وَثْقِلْ مَوَازِينَهُ۔
O Allah, make him steadfast with a firm statement, raise his rank, forgive his sins, and make his scales heavy.
اللَّهُمَّ احْمِهِ تَحْتَ الْأَرْضِ، وَاسْتُرْهُ يَوْمَ الْعَرْضِ، وَلَا تُخْزِهِ يَوْمَ يُبْعَثُونَ، يَوْمَ لَا يَنْفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ۔
O Allah, protect him under the earth, cover him on the Day of Attendance. Do not disgrace him on the Day they are resurrected, a day when neither wealth nor sons will avail, except one who comes to Allah with a sound heart.
اللَّهُمَّ امْلَأْ قَبْرَهُ بِالرِّضَى وَالنُّورِ، وَالْفَسْحَةِ وَالسُّرُورِ۔
O Allah, fill his grave with contentment, light, spaciousness, and joy.
اللَّهُمَّ اجْعَلْهُ فِي بَطْنِ الْقَبْرِ مُطْمَئِنًا وَعِنْدَ قِيَامِ الْأَشْهَادِ أَمِنًا وَبِجُودِ رِضْوَانِكَ وَاثِقًا وَإِلَيْ أَعْلَى دَرَجَاتِكَ سَابِقًا۔
O Allah, make him rest peacefully within the grave, secure at the time of witnessing, with the abundance of Your satisfaction. Grant him confidence and elevate him to the highest ranks.
اللَّهُمَّ اجْعَلْهُ فِي بَطْنِ الْقَبْرِ مُطْمَئِنًا وَعِنْدَ قِيَامِ الْأَشْهَادِ أَمِنًا وَبِجُودِ رِضْوَانِكَ وَاثِقًا وَإِلَيْ أَعْلَى دَرَجَاتِكَ سَابِقًا۔
O Allah, place him in the depth of the grave in tranquility and security when the witnesses stand, in confidence, with the abundance of Your contentment, and raise him to the highest ranks.
اللَّهُمَّ اجْعَلْ عَنْ يَمِينِهِ نُورًا حَتَّى تُبْعِثَهُ آمِنًا مُطْمَئِنًا فِي نُورٍ مِنْ نُورِكَ۔
O Allah, make on his right a nur until You resurrect him safely and peacefully in a light from Your light.
اللَّهُمَّ ارْحَمْهُ وَاغْفِرْ لَهُ وَآنِسْ وَحْشَتَهُ وَوَسِّعْ قَبْرَهُ۔
O Allah, have mercy on him, forgive him, console his loneliness, and widen his grave.
اللَّهُمَّ اجْعَلْ قَبْرَهُ رَوْضَةً مِنْ رِيَاضِ الْجَنَّةِ، وَلَا تَجْعَلْهُ حَفْرَةً مِنْ حُفَرِ النَّارِ۔
O Allah, make his grave a garden from the gardens of Paradise, and do not make it a pit from the pits of Hell.
اللَّهُمَّ بَيِّضْ وَجْهَهُ يَوْمَ تَبْيَضُ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ، اللَّهُمَّ يَمِّنْ كِتَابَهُ۔
O Allah, brighten his face on the day when faces will turn bright and other faces will be darkened. O Allah, place his book in the right hand.
اللَّهُمَّ أَظِلَّهُ تَحْتَ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ وَلَا بَاقِي إِلَّا وَجْهُكَ۔
O Allah, shade him under Your Throne on the day when there is no shade but Your shade, and nothing remains except for Your Essence.
اللَّهُمَّ اجْعَلْ نَبِيِّنَا وَحَبِيبِنَا مُحَمَّدًا صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَشْفَعُ لَهُ عِنْدَكَ، وَأَدْخِلْهُ الْجَنَّةَ بِجُودِكَ وَإِحْسَانِكَ يَا كَرِيمُ۔
O Allah, make our Prophet and beloved Muhammad, peace be upon him, intercede for him in Your presence, and admit him to Paradise with Your generosity and kindness, O Generous One.
اللَّهُمَّ اسْقِهِ مِنْ حَوْضِ نَبِيِّكَ مُحَمَّدٍ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ شَرْبَةً هَنِيئَةً مَرِيئَةً لَا يَظْمَأُ بَعْدَهَا أَبَدًا۔
O Allah, let him drink from the Basin (hawd) of Your Prophet Muhammad, peace be upon him, a refreshing and satisfying drink, after which he will never be thirsty.
اللَّهُمَّ انْظُرْ إِلَيْهِ نَظَرَةَ رِضًا فَإِنَّ مَنْ تَنْظُرُ إِلَيْهِ نَظَرَةَ رِضَا لَا تُعَذِّبُهُ أَبَدًا۔
O Allah, look at him with a gaze of approval, for whoever You look upon with approval will never be punished.
اللَّهُمَّ اكْتُبْهُ عِنْدَكَ مِنَ الصَّالِحِينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالْأَخْيَارِ وَالْأَبْرَارِ۔
O Allah, record him among the righteous, the truthful, the martyrs, the virtuous, and the pious in Your sight.
اللَّهُمَّ أَسْكِنْهُ فِي سَبِيلِ الْجَنَّةِ وَاغْفِرْ لَهُ يَا رَحْمَنُ وَارْحَمْ يَا رَحِيمُ وَتَجَاوَزْ عَمَّا تَعْلَمُ يَا عَلِيمُ۔
O Allah, make him reside in the path of Paradise, forgive him, O Most Merciful and Compassionate, and overlook what You know, O All-Knowing.
رَّبِّ اغْفِرْ وَارْحَمْ وَأَنتَ خَيْرُ الرَّاحِمِينَ۔
Lord, forgive and have mercy, for You are the best of the merciful.
اللَّهُمَّ اغْفِرْ لِلْمُؤْمِنِينَ وَالْمُؤْمِنَاتِ، وَالْمُسْلِمِينَ وَالْمُسْلِمَاتِ، وَأَلِفْ بَيْنَ قُلُوبِهِمْ، وَاجْعَلْ قُلُوبَهُمْ عَلَى قُلُوبِ خِيَارِهِمْ۔
O Allah, forgive the believing men and the believing women, the Muslim men and the Muslim women. Bring their hearts together and make their hearts firm upon the hearts of the best among them.
اللَّهُمَّ اغْفِرْ لِحَيِّنَا وَمَيِّتِنَا وَشَاهِدِنَا وَغَائِبِنَا وَصَغِيرِنَا وَكَبِيرِنَا وَذَكِّرْنَا وَأَنثِيِّنَا۔
O Allah, forgive our living and our dead, those present and those absent, our young and our old, our males and our females.
اللَّهُمَّ مَنْ أَحْيَيْتَهُ مِنَّا فَأَحْيِهِ عَلَى الْإِسْلَامِ وَمَنْ تَوَفَّيْتَهُ مِنَّا فَتَوَفَّهُ عَلَى الْإِيمَانِ۔
O Allah, whoever among us You keep alive, let him live in Islam, and whoever among us You cause to die, let him die in faith.
اللَّهُمَّ لَا تَحْرُمْنَا أَجْرَهُ وَلَا تُضِلَّنَا بَعْدَهُ۔
O Allah, do not deprive us of his reward, and do not lead us astray after him.
وَصَلَّى اللهُ وَسَلَّمَ وَبَارَكَ عَلَى عَبْدِكَ وَرَسُولِكَ نَبِيِّنَا مُحَمَّدٍ وَعَلَى آلِهِ وَأَصْحَابِهِ أَجْمَعِينَ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ۔
May Allah's peace, blessings, and mercy be upon Your servant and Messenger, our Prophet Muhammad, and upon his family and all his companions, O Most Merciful of the merciful.

Dua > Dead or Deceased (English Only)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

O Allah, the Bestower of bounties, the One with outstretched hands in granting mercy, the one Close to all, and the one Responsive to the supplication when invoked. O Compassionate, O Bestower, O Lord, O Most Merciful of the merciful, O Originator of the heavens and the earth, O Unique, O Eternal...
Forgive him and have mercy on him, grant him well-being and pardon him. Honor his place of stay and welcome his entrance into Jannah. Cleanse him with water, snow, and ice, and purify him from sins just as a white garment is cleansed from impurity and admit him to Paradise. Protect him from the torment of the grave and the Hellfire.
O Allah, our beloved is in Your care and under Your protection. Save him from the trial of the grave and the torment of the Fire. You are the embodiment of loyalty and truth. O Allah, forgive him and have mercy on him; indeed, You are the Most Forgiving, Most Merciful.
O Allah, he is Your servant, the son of Your servant, the son of Your maidservant. He bore witness that there is no god but You alone, with no partner, and that Muhammad is Your servant and messenger. You are the most knowledgeable about him. If he did good, increase him in goodness, and if he did wrong, forgive his sins.
O Allah, do not deprive us of his reward, and do not put us to trial after him. Grant him the best of what You have given to Your Prophet ﷺ.
O Allah, raise his rank, forgive his sins, and make his scales heavy.
O Allah, protect him under the earth, cover him on the Day of Attendance. Do not disgrace him on the Day they are resurrected, a day when neither wealth nor sons will avail, except one who comes to Allah with a sound heart.
O Allah, fill his grave with contentment, light, spaciousness, and joy.
O Allah, make him rest peacefully within the grave, secure at the time of witnessing, with the abundance of Your satisfaction. Grant him confidence and elevate him to the highest ranks.
O Allah, make on his right a nur until You resurrect him safely and peacefully in a nur from Your Nur.
O Allah, have mercy on him, forgive him, console his loneliness, and widen his grave.
O Allah, make his grave a garden from the gardens of Paradise, and do not make it a pit from the pits of Hellfire.
O Allah, brighten his face on the day when faces will turn bright and other faces will be darkened and place his book in the right hand.
O Allah, shade him under Your Throne on the day when there is no shade but Your shade, and nothing remains except for Your Essence.
O Allah, make our beloved Prophet ﷺ, intercede for him in Your presence, and admit him to Paradise with Your generosity and kindness, O Generous One.
O Allah, let him drink from the Basin of Your Prophet ﷺ a refreshing and satisfying drink, after which he will never feel thirst.
O Allah, look at him with a gaze of approval, for whoever You look upon with approval will never be punished.
O Allah, record him among the righteous, the truthful, the martyrs, the virtuous, and the pious in Your sight.
O Allah, make him reside in the path of Paradise, forgive him, O Most Merciful and Compassionate, and overlook what You know, O All-Knowing.
O Lord, forgive and have mercy, for You are the best of the merciful.
O Allah, forgive the believing men and the believing women, the Muslim men and the Muslim women. Bring their hearts together and make their hearts firm upon the hearts of the best among them.
O Allah, forgive our living and our dead, those present and those absent, our young and our old, our males and our females.
O Allah, whoever among us You keep alive, let him live in Islam, and whoever among us You cause to die, let him die in faith.
O Allah, do not deprive us of his reward, and do not lead us astray after him.
And may Allah's peace, blessings, and mercy be upon Your servant and Messenger, our Prophet Muhammad, and upon his family and all his companions, O Most Merciful of the merciful.

Dua > For Knowledge

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

اللهم سُبْحَٰنَكَ لَا عِلْمَ لَنَآ إِلَّا مَا عَلَّمْتَنَآ، إِنَّكَ أَنتَ ٱلْعَلِيمُ ٱلْحَكِيم
اللهم علِّمنا ما يَنفَعُنا وانفَعْنا بما علَّمتَنا وزِدنا علماً على علمنا
اللَّهُمَّ إنِّي أَعُوذُ بكَ مِن عِلْمٍ لا يَنْفَعُ، وَمِنْ قَلْبٍ لا يَخْشَعُ، وَمِنْ نَفْسٍ لا تَشْبَعُ، وَمِنْ دَعْوَةٍ لا يُسْتَجَابُ لَهَا
اللَّهمَّ إِنِّي أَسْأَلُكَ حُبَّكَ، وَحُبَّ مَنْ يُحِبُّكَ، وَالعمَل الَّذِي يُبَلِّغُني حُبَّكَ، اللَّهُمَّ اجْعل حُبَّكَ أَحَبَّ إِلَيَّ مِن نَفسي، وأَهْلي، ومِن الماءِ البارِدِ

Dua > Host

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

اَللّٰهُـمَّ أَطْعِمْ مَنْ أَطْعَمُنِا، وَاسْقِ مَنْ سَقَانا
اَللّٰهمَّ بَارِكْ لَهُمْ فِيْمَا رَزَقْتَهُمْ، وَاغْفِرْ لَهُمْ وَارْحَمْهُمْ
اللهم يا فاتح الأبواب، ومنزل الكتاب، وجامع الأحباب يا الله، ارزقهم رزقاً كالأمطار يا الله، واجمعهم بكل من يحبون، وهوّن عليهم كل صعب، واجعل أيامهم عيداً، ويومهم سعيداً، وعمرهم مديداً يا الله، واجعل لهم من كل هم فرجاً، ومن كل ضيق مخرجاً۔
اللهم وفقهم واحفظهم في حياتهم، وبارك لهم في رزقهم وذريتهم، وتمّم عليهم الصحة في أبدانهم، واكتب لهم صباح أملٍ وتفاؤلٍ وانشراحٍ
اللهم أبعد عنهم كل حزنٍ وشقاءٍ، ويسّر أمورهم بنورٍ وضياءٍ
اللهم إنا أسألك بنور وجهك الذي أشرقت له السموات والأرض أن تجعلم في حِرزك وحِفظك وجوارك وتحت كنفك، اللهم ألبسهم ثياب الصحة والعافية، وارزقهم من واسع رزقك، وتقبل أعمالهم بالقبول الحسن يا الله
اللهم حبب إليهم الإيمان وزينه في قلوبهم، وكرِّه إليهم الكفر والفسوق والعصيان، واجعلهم من الراشدين، فضلاً منك ونعمة وأنت خير الرازقين
اللَّهم عافهم فِي أبدانهم وأسماعهم وأبصارهم وأنفسهم وجوارحهم، واجعلهم من المعافين من البلاء برحمتك، والمعصومين من الذنوب والزلل والخطأ بتقواك، والموفقين للخير والرشد بطاعتك، اللهم ارزقهم حسن الخلق، اللهم ألن جانبهم وألن طباعهم، رب آت كلاً منهم ما يتمناه وما يشتهيه مما تحبه وترضاه۔
اللهم احفظهم من بين أيديهم، ومن خلفهم، وعن أيمانهم، وعن شمائلهم، ومن فوقهم، ومن تحتهم. اللهمّ أنت أعطيتني خير أصحاب في الدّنيا دون أن أسألك، فلا تحرمني من صحبتهم في الجنّة، اللهمّ أسعدهم، وفرّج همّهم، وحقّق لهم ما يتمنّوا، واجعل الجنّة مقرّاً لهم، اللهمّ لا تردّ دعواتنا لهم فإنّا فيك أحبّهم۔
اللهم أبعد الله عنهم شرّ النّفوس، واحفظهم باسمك السّلام القدّوس، واجعل رزقهم مباركاً غير محبوس، واجعل منزلتهم عنده جنّة الفردوس.
اللّهُمَّ لا تَدَع لَنا في مَقَامِنا هٰذا وفي ساعَتِنا هٰذِه ذنبًا إلّا غَفَرتَه:
ولا هَمًّا إلّا فَرَّجتَه، ولا كَربًا إلّا نَفَّستَه، ولا ولَدًا أو زَوجًا إلّا أصلَحتَه، ولا مَريضًا إلّا شَفَيته، ولا مُبتَلىً إلّا عافَيتَه، ولا دَينًا إلّا قَضَيتَه، ولا ضآلًّا إلّا هَدَيتَه، ولا مَظلومًا إلّا نَصَرتَه، ولا مَيتًا إلّا رَحِمتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرةِ هِي لَكَ رِضًا ولنا فيها صَلاح إلّا قَضَيتَها ويَسَّرتَها بِرَحمَتِك يا أرحَمَ الرّاحِمين۔
اللَّهمَّ آتِنا فِي الدُّنيا حَسنةً، وفي الآخرةِ حَسنةً، وقِنا عذابَ النَّارِ۔
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ۔ ~~
~~رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا، إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين۔
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

اللهم لا تحرم أحبتي سعة رحمتك، وسبوغ نعمتك، وشمول عافيتك، وجزيل عطائك، ولا تمنع عنّهم مواهبك لسوء ما عندهم، ولا تجازهم بقبيح أعمالهم، ولا تصرف وجهك الكريم عنهم برحمتك يا أرحم الراحمين".
اللهم إنك تعلم أنهم أحباب قلب وأصحاب درب فبلغهم مني كل الحب وأدم إلهي بيننا حبل الود".
اللهم ارزقنا وإياهم مغفرة بلا عذاب وجنة بلا حساب ودعاء مستجاب".
اللهم أفرح برحمتك قلبًا أحبه، وأذهب بكرمك حزنه وهمه، واغفر بجودك ما كان من ذنبه، ونوّر بالقرآن والغفران قلبه، واستره في الدنيا والآخرة".
اللهم إنك تعلم أنهم أحباب قلبي، وأصحاب دربي، فبلغهم مني كل الحب، وأدم إلهي بيننا حبل الود، اللهم ارزقنا وإياهم مغفرة بلا عذاب، وجنة بلا حساب ودعاء مستجاب".
اللهم يا عزيز يا جبار يا الله، اجعل قلوبنا تخشع من تقواك، واجعل يا الله عيوننا تدمع من خشيتك، واجعلنا وأحبابنا من أهل التقوى وأهل المغفرة، وارزقنا يا الله الهدى والتقى والعفاف والغنى۔
اللهم إنا نسألك أن تفتح لأدعية أحبتنا أبواب الإجابة يا من إذا سأله المضطر أجاب، يا من يقول للشيء كن فيكون، اللهم لا تردهم خائبين، اللهم ولا تصرفهم عن بحر جودك خاسرين ولا ضالين ولا مضلين، واغفر لنا ولهم إلى يوم الدين برحمتك يا أرحم الرحمين۔
اللهم لنا أحباب بالبسمة نحبهم، بالود نذكرهم، بالشوق نراسلهم، بظهر الغيب ندعو لهم، في القلب والروح نحتفظ بهم، فيا رب احفظهم واجعلني وإياهم في جنة الخلد نلتقي۔

هداية

Adnan Mukhtar — Sat, 01 Feb 2025 12:56:28 GMT

اللَّهُمَّ اهْدِنَا فِيْمَنْ هَدَيْتَ، وَعَافِنَا فِيْمَنْ عَافَيْتَ، وَتَوَلَّنَا فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لَنَا فِيْمَا أَعْطَيْتَ، وَقِنَا شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِيْ وَلَا يُقْضَى عَلَيْكَ، فَإِنَّهُ لَا يَذِّلُ مَنْ وَاْلَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ، لَكَ الْحَمْدُ عَلَى مَا قَضَيْتَ،
سُبْحَانَكَ اللهُمَّ وَبِحَمْدِكَ، أَشْهَدُ أَنْ لَا إِلَهَ إِلَّا أَنْتَ، نَسْتَغْفِرُكَ اللَّهُمَّ وَنَتُوْبُ إِلَيْكَ،

اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَقَلبٍ لا يَخشَع، وَدُعاءٍ لاَ يُسمَعُ، وَنَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ

اللَّهُمَّ إنِّا نَسألُكَ مِنَ الخيرِ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، ونَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم،
اللَّهُمَّ إنِّا نَسألُكَ مِن خَيرِ ما سَألَكَ مِنهُ عَبدُكَ ونَبِيُّكَ، ونَعُوذُ بِكَ مِن شَرِّ ما عاذَ بهِ عَبدُكَ ونَبِيُّكَ،
اللَّهُمَّ إنِّا نَسألُكَ الفِردَوسَ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَعُوذُ بِكَ مِنَ النارِ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَسألُكَ أن تَجعَلَ كلَّ قَضاءٍ قَضَيتَهُ لَنا خيرًا يا رَبَّ العالَمِين،

رَبَّنا هَب لَنا مِن أَزواجِنا وَذُرِّيّاتِنا قُرَّةَ أَعيُنٍ، واجعَلنا لِلمُتَّقينَ إِمَامًا،

رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ

اللَّهُمَّ اغْفِر لِلْمُسْلِمين وَالْمُسْلِمات، وَالمُؤمنينَ والمُؤمِنات، الأحياءِ مِنهم والأموات إنّك سميعٌ قريبٌ مجيبٌ للدعوات،

رَبّنَا آتِنَا فِي الدنيَا حَسَنَة، وفي الآخرةِ حَسَنَةً، وقِنَا عَذَاب النَّار

رَبَّنَا اجعَلنا مُقِيمِينَ الصَّلاَةِ وَمِنْ ذُرِّيَّتِنا، رَبَّنَا وَتَقَبَّلْ دُعَاءِ، رَبَّنَا اغْفِرْ لَنا وَلِوَالِدِينَ وَلِلْمُؤْمِنِيِنَ يَوْمَ يَقُوُمُ الحِسَابُ،

رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا إنَّكَ أنتَ التَوّابُ الرَحِيم،

وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

Dua > Marriage

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Adhkar Salah Daily Routine
أستَغفِرُ الله (٣)
اللَّهُمَّ أَنـتَ السَّلامُ وَمِـنكَ السَّلامُ، تَبارَكتَ ياذا الجَـلالِ وَالإِكـرامِ۔
اللَّهُمَّ لا مَانِعَ لِمَا أَعطَيتَ، ولا مُعطِيَ لِمَا مَنَعتَ، ولا يَنفَعُ ذا الجَدِّ مِنكَ الجَدُّ۔
لا إلَهَ إلّا اللهُ وَحدَهُ لا شَرِيكَ لَهُ، لَهُ المُلكُ وَلَهُ الحَمدُ وهُوَ عَلَى كُلِّ شَيءٍ قَدِيرِ۔
لا إِلَهَ إِلّا اللهُ ولا نَعبُدُ إِلّا إِيّاهُ، لَهُ النِّعمَةُ وَلَهُ الفَضلُ، وَلَهُ الثَّناءُ الحَسَنُ، لا إِلَهَ إِلَّا اللهُ مُخلِصِينَ لَهُ الدِّينَ وَلَو كَرِهَ الكَافِرُونَ۔
سُبحان الله (٣٣) الحَمدُ لِله (٣٣) اللهُ أكبَر (٣٣)آية الكرسي، سـ الأخلاص، الفلق، والناس
اللَّهُمَّ أَعِنّا عَلَى ذِكرِكَ وَشُكرِكَ وَحُسنِ عِبَادَتِكَ۔
اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَقَلبٍ لا يَخشَع، وَدُعاءٍ لاَ يُسمَعُ، وَنَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ۔
اللَّهُمَّ إنِّا نَسألُكَ مِنَ الخيرِ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، ونَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، اللَّهُمَّ إنِّا نَسألُكَ مِن خَيرِ ما سَألَكَ مِنهُ عَبدُكَ ونَبِيُّكَ، ونَعُوذُ بِكَ مِن شَرِّ ما عاذَ بهِ عَبدُكَ ونَبِيُّكَ، اللَّهُمَّ إنِّا نَسألُكَ الفِردَوسَ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَعُوذُ بِكَ مِنَ النارِ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَسألُكَ أن تَجعَلَ كلَّ قَضاءٍ قَضَيتَهُ لَنا خيرًا يا رَبَّ العالَمِين۔
رَبَّنا هَب لَنا مِن أَزواجِنا وَذُرِّيّاتِنا قُرَّةَ أَعيُنٍ، واجعَلنا لِلمُتَّقينَ إِمَامًا۔
اللَّهُمَّ آتِ نُفُوسَنا تَقواها، وزَكِّها أنتَ خَيرُ مَن زَكّاها، أنتَ وَلِيُّها ومَولاها، ولَكَ مَماتَها ومَحياها۔
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِن عَذابِ جَهَنَّمَ ومِن عَذابِ القَبرِ، ومِن شَرِّ فِتنَةِ الغِنَى وشَرِّ فِتنَةِ الفَقرِ، ومِن فِتنَةِ المَحيا والمَماتِ، وَمِن شَرِّ فِتنَةِ المَسِيحِ الدَّجّالِ۔
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِنَ العَجزِ والكَسَلِ، والجُبنِ والبُخل، وسُوءِ الكِبَرِ والمَأثَمِ والمَغرَمِ۔
اللَّهُمَّ اغسِل خَطايانا بِماءِ الثَلجِ والبَرَد، وَنَقِّ قَلُوبَنا مِنَ الخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَسِ، وَباعِد بَينَنا وَبَينَ خَطايانا كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ۔
رَبِّ أَوزِعنا أَن نَشكُرَ نِعمَتَكَ الَّتِي أَنعَمتَ عَلَينا وَعَلَى وَالِدَينا، وَأَن نَعمَلَ صَالِحًا تَرضَاهُ، وَأَدخِلنا بِرَحمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ۔
يا حَيُّ يا قَـيُّوم، لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين۔
اللّهُمَّ أُمِتنا عَلَى الإيمان، وأحيِنا عَلَى الإسلام، ولا تُزِغ قُلُوبَنا بَعدَ إذ هَدَيتَنا، وَهَب لَنا مِن لَّدُنكَ رَحمَةً، إنَّكَ أنتَ الوَهَّابُ، رَبَّنا إنَّكَ جَامِعُ النَاسِ لِيَومٍ لا رَيبَ فِيهِ، إِنَّ اللَّهَ لَا يُخلِفُ المِيعادَ۔
اللَّهُمَّ اغفِر لِحَيِّنَا وَمَيِّتِنَا، وَصَغِيرِنا وَكَبِيرِنا، وَذَكَرِنا وَأُنثانا، وَشَاهِدِنا وَغَائِبِنا، اللَّهُمَّ مَن أَحيَيتَهُ مِنّا فَأَحيِهِ عَلَى الإِيمانِ، ومَن تَوَفَّيتَهُ مِنَّا فَتَوَفَّهُ عَلَى الإِسلَامِ۔
رَبِّ اجعَلنا مُقيمِين الصَّلاَةِ وَمِنْ ذُرِّيَّتِنا، رَبَّنَا وَتَقَبَّلْ دُعَاءِ، رَبَّنَا اغْفِرْ لَنا وَلِوَالِدينَ وَلِلْمُؤْمِنِيِنَ يَوْمَ يَقُوُمُ الحِسَابُ۔
اللَّهُمَّ إنّا ظَلَمنا أنَفُسَنا ظُلمًا كَثِيرًا، ولا يَغفِرُ الذُنُوبَ إلّا أنت، فاغفِر لَنا مَغفِرَةً مِن عِندِكَ وارحَمنا، إنَّكَ أنتَ الغَفُورُ الرَحِيم۔
اللَّهمَّ آتِنا فِي الدُّنيا حَسنةً، وفي الآخرةِ حَسنةً، وقِنا عذابَ النَّارِ۔
رَبَّنَآ أَفرِغ عَلَينَا صَبرًا وَّثَبِّت أَقدَامَنَا وَانصُرنَا عَلَى القَومِ الكٰفِرِينَ ۔
اللّهُمَّ اغفِرلَنا ولِوالدَينا، وارحَمهُما كَما رَبَّونا صِغارًا، اللّهُمَّ مَن تَوَفَّيتَهم مِن آبائِنا وأُمَّهاتِنا فَارفَع دَراجَتَهم عِندِك، وأكرِم مَثواهُم، وتَجاوَز عَن سَيِّئآتِهِم، يا رَبَّ العالَمينَ ۔
آمَنَ الرَّسُولُ بِمَا أُنْزِلَ إِلَيْهِ مِنْ رَبِّهِ وَالْمُؤْمِنُونَ ۚ كُلٌّ آمَنَ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْ رُسُلِهِ ۚ وَقَالُوا سَمِعْنَا وَأَطَعْنَا ۖ غُفْرَانَكَ رَبَّنَا وَإِلَيْكَ الْمَصِيرُ ۔
لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ ۗ رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَرَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ ۔
رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ ۔
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ ۔
رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ ۔
رَبَّنَا اغْفِرْ لَنَا وَلِإِخْوَانِنَا الَّذِينَ سَبَقُونَا بِالْإِيمَانِ وَلَا تَجْعَلْ فِي قُلُوبِنَا غِلًّا لِلَّذِينَ آمَنُوا رَبَّنَا إِنَّكَ رَءُوفٌ رَحِيمٌ ۔
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين۔
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

Dua > Marriage 2

Adnan Mukhtar — Sun, 09 Mar 2025 22:56:15 GMT

Duas > Ramadan General
ٱلْحَمْدُ لِلَّهِ رَبِّ ٱلْعَٰلَمِينَ، ٱلرَّحْمَٰنِ ٱلرَّحِيمِ، مَٰلِكِ يَوْمِ ٱلدِّينِ، إِيَّاكَ نَعْبُدُ وَإِيَّاكَ نَسْتَعِينُ، ٱهْدِنَا ٱلصِّرَٰطَ ٱلْمُسْتَقِيمَ، صِرَٰطَ ٱلَّذِينَ أَنْعَمْتَ عَلَيْهِمْ غَيْرِ ٱلْمَغْضُوبِ عَلَيْهِمْ وَلَا ٱلضَّآلِّينَ۔
بارَكَ اللَّهُ لهما، وبارَكَ علَيكهما، وجمعَ بَينَهما في خيرٍ
اللهمَّ اجعل حياتهما الزوجية مليئةً بالسعادة والراحة وأبعد عنهما كلّ شرٍّ
نسأل الله العظيم ربّ العرش العظيم أن يؤلّف ذات بينهما برحمتك يا أرحم الراحمين
لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين۔
اللَّهُمَّ إنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ العَفوَ فاعفُو عَنّا۔
رَبَّنَا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ۔
رَبِّ اجعَلنا مُقيمِين الصَّلاَةِ وَمِنْ ذُرِّيَّتِنا، رَبَّنَا وَتَقَبَّلْ دُعَاءِ، رَبَّنَا اغْفِرْ لَنا وَلِوَالِدينَ وَلِلْمُؤْمِنِيِنَ يَوْمَ يَقُوُمُ الحِسَابُ۔
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ۔
رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ۔
رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ۔ رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ۔
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ۔
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا، إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين۔
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

Duas > Ramadan

Adnan Mukhtar — Mon, 10 Mar 2025 16:22:08 GMT

الحَمۡدُ لِلَّهِ حَمۡدًا طَيِّبًا مُبَارَكًا فِيهِ Praise be to Allah, a good and blessed praise.
الحَمۡدُ لِلَّهِ كَمَا يَنۡبَغِي لِجَلَالِ وَجۡهِكَ وَعَظِيمِ سُلۡطَانِكَ All praise is for Allah, in the manner that befits the Majesty of Your Face and the Greatness of Your Authority.
اللَّهُمَّ صَلِّ وَسَلِّمۡ وَبَارِكۡ عَلَى سَيِّدِنَا مُحَمَّدٍ عَدَدَ مَا ذَكَرَهُ الذَّاكِرُونَ O Allah, send Your blessings, peace, and grace upon our master Muḥammad, as many times as those who remember him have mentioned him.
وَصَلِّ وَسَلِّمۡ وَبَارِكۡ عَلَى سَيِّدِنَا مُحَمَّدٍ عَدَدَ مَا غَفَلَ عَنۡ ذِكۡرِهِ الۡغَافِلُونَ وَعَلَى آلِهِ وَصَحۡبِهِ أَجۡمَعِينَ And send blessings, peace, and grace upon our master Muḥammad, a number of times equal to those who have neglected to remember him, and upon his family and all his companions.
اللَّهُمَّ يَا مُقَلِّبَ الۡقُلُوبِ وَالۡأَبۡصَارِ ثَبِّتۡ قُلُوبَنَا عَلَى دِينِكَ O Allah, O Turner of hearts and eyes, make our hearts steadfast upon Your religion.
اللَّهُمَّ أَعِنَّا عَلَى ذِكۡرِكَ وَشُكۡرِكَ وَحُسۡنِ عِبَادَتِكَ O Allah, help us to remember You, to thank You, and to worship You in the best way.
اللَّهُمَّ أَحۡسِنۡ عَاقِبَتَنَا فِي الۡأُمُورِ كُلِّهَا، وَأَجِرۡنَا مِنۡ خِزۡيِ الدُّنۡيَا وَعَذَابِ الۡآخِرَةِ O Allah, grant us a good end in all our affairs, and protect us from worldly disgrace and from the punishment of the Hereafter.
اللَّهُمَّ إِنَّا نَسۡأَلُكَ رِضَاكَ وَالۡجَنَّةَ، وَنَعُوذُ بِكَ مِنۡ سَخَطِكَ وَالنَّارِ O Allah, we ask You for Your pleasure and for Paradise, and we seek refuge in You from Your displeasure and from the Fire.
اللَّهُمَّ أَصۡلِحۡ لِي دِينِيَ الَّذِي هُوَ عِصۡمَةُ أَمۡرِي، وَأَصۡلِحۡ لِي دُنۡيَايَ الَّتِي فِيهَا مَعَاشِي، وَأَصۡلِحۡ لِي آخِرَتِيَ الَّتِي فِيهَا مَعَادِي، وَاجۡعَلِ الۡحَيَاةَ زِيَادَةً لِي فِي كُلِّ خَيۡرٍ، وَاجۡعَلِ الۡمَوۡتَ رَاحَةً لِي مِنۡ كُلِّ شَرٍّ O Allah, set right my religion for me, which is the safeguard of my affairs. Set right my worldly life, wherein is my livelihood. Set right my Hereafter, wherein is my return. Make life an increase for me in every good, and make death a relief for me from every evil.
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنۡ جَهۡدِ الۡبَلَاءِ، وَدَرَكِ الشَّقَاءِ، وَسُوءِ الۡقَضَاءِ، وَشَمَاتَةِ الۡأَعۡدَاءِ O Allah, I seek refuge in You from severe calamity, from falling into misery, from an evil decree, and from the gloating of enemies.
اللَّهُمَّ اقۡسِمۡ لَنَا مِنۡ خَشۡيَتِكَ مَا يَحُولُ بَيۡنَنَا وَبَيۡنَ مَعَاصِيكَ، وَمِنۡ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الۡيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيۡنَا مَصَائِبَ الدُّنۡيَا،
وَمَتِّعۡنَا بِأَسۡمَاعِنَا، وَأَبۡصَارِنَا، وَقُوَّتِنَا مَا أَحۡيَيۡتَنَا، وَاجۡعَلۡهُ الۡوَارِثَ مِنَّا، وَاجۡعَلۡ ثَأۡرَنَا عَلَى مَنۡ ظَلَمَنَا، وَانۡصُرۡنَا عَلَى مَنۡ عَادَانَا،
وَلَا تَجۡعَلۡ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجۡعَلِ الدُّنۡيَا أَكۡبَرَ هَمِّنَا، وَلَا مَبۡلَغَ عِلۡمِنَا، وَلَا تُسَلِّطۡ عَلَيۡنَا مَنۡ لَا يَرۡحَمُنَا O Allah, decree for us a portion of fear of You that will stand between us and sinning against You, and a portion of obedience to You that will lead us to Your Paradise, and a portion of certainty that will make worldly afflictions easier for us.
Grant us benefit from our hearing, our sight, and our strength as long as we live, and let them remain with us until our end. Let our revenge be only against those who wrong us, support us against those who show enmity toward us
Do not make our affliction in our religion and do not make this world our greatest concern or the extent of our knowledge, and do not place over us one who does not show us mercy.
اللَّهُمَّ أَعُوذُ بِرِضَاكَ مِنۡ سَخَطِكَ، وَبِمُعَافَاتِكَ مِنۡ عُقُوبَتِكَ، وَأَعُوذُ بِكَ مِنۡكَ، لَا أُحۡصِي ثَنَاءً عَلَيۡكَ، أَنۡتَ كَمَا أَثۡنَيۡتَ عَلَى نَفۡسِكَ O Allah, I seek refuge in Your pleasure from Your anger, and in Your forgiveness from Your punishment. And I seek refuge in You from You. I cannot enumerate praise of You. You are as You have praised Yourself.
اللَّهُمَّ إِنِّي ظَلَمۡتُ نَفۡسِي ظُلۡمًا كَثِيرًا، وَلَا يَغۡفِرُ الذُّنُوبَ إِلَّا أَنۡتَ، فَاغۡفِرۡ لِي مَغۡفِرَةً مِنۡ عِنۡدِكَ، وَارۡحَمۡنِي إِنَّكَ أَنۡتَ الۡغَفُورُ الرَّحِيمُ O Allah, indeed I have wronged myself greatly, and none forgives sins except You. So forgive me with a forgiveness from You, and have mercy on me. Indeed, You are the All-Forgiving, the Most Merciful.
اللَّهُمَّ إِنِّي أَسۡأَلُكَ مِنَ الۡخَيۡرِ كُلِّهِ عَاجِلِهِ وَآجِلِهِ، مَا عَلِمۡتُ مِنۡهُ وَمَا لَمۡ أَعۡلَمۡ، وَأَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عَاجِلِهِ وَآجِلِهِ مَا عَلِمۡتُ مِنۡهُ وَمَا لَمۡ أَعۡلَمۡ، اللَّهُمَّ إِنِّي أَسۡأَلُكَ مِنۡ خَيۡرِ مَا سَأَلَكَ عَبۡدُكَ وَنَبِيُّكَ، وَأَعُوذُ بِكَ مِنۡ شَرِّ مَا عَاذَ بِهِ عَبۡدُكَ وَنَبِيُّكَ، اللَّهُمَّ إِنِّي أَسۡأَلُكَ الۡجَنَّةَ وَمَا قَرَّبَ إِلَيۡهَا مِنۡ قَوۡلٍ أَوۡ عَمَلٍ، وَأَعُوذُ بِكَ مِنَ النَّارِ وَمَا قَرَّبَ إِلَيۡهَا مِنۡ قَوۡلٍ أَوۡ عَمَلٍ، وَأَسۡأَلُكَ أَنۡ تَجۡعَلَ كُلَّ قَضَاءٍ قَضَيۡتَهُ لِي خَيۡرًا O Allah, I ask You for all good—immediate and delayed—those things I know and those I do not. I seek refuge in You from all evil—immediate and delayed—those things I know and those I do not. O Allah, I ask You for the best of what Your servant and Prophet asked of You, and I seek refuge in You from the worst of what Your servant and Prophet sought refuge from. O Allah, I ask You for Paradise and for words or actions that bring closer to it, and I seek refuge in You from the Fire and from words or actions that bring closer to it. And I ask that You make every decree You ordain for me to be good.
اللَّهُمَّ إِنِّي أَسۡأَلُكَ الۡعَفۡوَ وَالۡعَافِيَةَ وَالۡمُعَافَاةَ الدَّائِمَةَ فِي الدِّينِ وَالدُّنۡيَا وَالۡآخِرَةِ O Allah, I ask You for pardon, well-being, and perpetual protection in religion, in worldly life, and in the Hereafter.
اللَّهُمَّ آتِ نَفۡسِي تَقۡوَاهَا، وَزَكِّهَا أَنۡتَ خَيۡرُ مَنۡ زَكَّاهَا، أَنۡتَ وَلِيُّهَا وَمَوۡلَاهَا. اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنۡ عِلۡمٍ لَا يَنۡفَعُ، وَمِنۡ قَلۡبٍ لَا يَخۡشَعُ، وَمِنۡ نَفۡسٍ لَا تَشۡبَعُ، وَمِنۡ دَعۡوَةٍ لَا يُسۡتَجَابُ لَهَا O Allah, grant my soul its piety and purify it, for You are the best to purify it. You are its Guardian and Master. O Allah, I seek refuge in You from knowledge that does not benefit, from a heart that is not humble, from a soul that is never satisfied, and from a supplication that is not answered.
رَبِّ أَعِنِّي وَلَا تُعِنۡ عَلَيَّ، وَانۡصُرۡنِي وَلَا تَنۡصُرۡ عَلَيَّ، وَامۡكُرۡ لِي وَلَا تَمۡكُرۡ عَلَيَّ، وَاهۡدِنِي وَيَسِّرِ الۡهُدَى لِي، وَانۡصُرۡنِي عَلَى مَنۡ بَغَى عَلَيَّ. رَبِّ اجۡعَلۡنِي لَكَ شَكَّارًا، لَكَ ذَكَّارًا، لَكَ رَهَّابًا، لَكَ مُطَوِّعًا، لَكَ مُخۡبِتًا، إِلَيۡكَ أَوَّاهًا مُنِيبًا، رَبِّ تَقَبَّلۡ تَوۡبَتِي، وَاغۡسِلۡ حَوۡبَتِي، وَأَجِبۡ دَعۡوَتِي، وَثَبِّتۡ حُجَّتِي، وَسَدِّدۡ لِسَانِي، وَاهۡدِ قَلۡبِي، وَاسۡلُلۡ سَخِيمَةَ صَدۡرِي My Lord, help me and do not help others against me; grant me victory and do not grant victory over me; plan for me and do not plan against me. Guide me and make guidance easy for me. Grant me triumph over those who oppress me. My Lord, make me most grateful to You, most mindful of You, in awe of You, obedient to You, humble before You, turning to You repeatedly. My Lord, accept my repentance, wash away my sins, answer my supplication, make my argument firm, straighten my tongue, guide my heart, and remove malice from my chest.
اللَّهُمَّ إِنِّي أَسۡأَلُكَ فِعۡلَ الۡخَيۡرَاتِ، وَتَرۡكَ الۡمُنۡكَرَاتِ، وَحُبَّ الۡمَسَاكِينِ، وَإِذَا أَرَدۡتَ بِعِبَادِكَ فِتۡنَةً، فَاقۡبِضۡنِي إِلَيۡكَ غَيۡرَ مَفۡتُونٍ O Allah, I ask You to enable me to do good deeds, to avoid wrongdoing, and to love the poor. And if You decree a trial for Your servants, then take me to You without me being tested by it.
اللَّهُمَّ اكۡفِنِي بِحَلَالِكَ عَنۡ حَرَامِكَ، وَأَغۡنِنِي بِفَضۡلِكَ عَمَّنۡ سِوَاكَ O Allah, suffice me with what You have made lawful instead of what is unlawful, and enrich me by Your favor so that I need no one else.
اللَّهُمَّ إِنِّي أَسۡأَلُكَ مِنۡ فَضۡلِكَ وَرَحۡمَتِكَ، فَإِنَّهُ لَا يَمۡلِكُهَا إِلَّا أَنۡتَ O Allah, I ask You for Your bounty and mercy, for none but You possesses them.
اللَّهُمَّ إِنِّي أَسۡأَلُكَ الثَّبَاتَ فِي الۡأَمۡرِ، وَالۡعَزِيمَةَ عَلَى الرُّشۡدِ، وَأَسۡأَلُكَ مُوجِبَاتِ رَحۡمَتِكَ، وَعَزَائِمَ مَغۡفِرَتِكَ، وَأَسۡأَلُكَ شُكۡرَ نِعۡمَتِكَ، وَحُسۡنَ عِبَادَتِكَ، وَأَسۡأَلُكَ قَلۡبًا سَلِيمًا، وَلِسَانًا صَادِقًا، وَأَسۡأَلُكَ مِنۡ خَيۡرِ مَا تَعۡلَمُ، وَأَعُوذُ بِكَ مِنۡ شَرِّ مَا تَعۡلَمُ، وَأَسۡتَغۡفِرُكَ لِمَا تَعۡلَمُ، إِنَّكَ عَلَّامُ الۡغُيُوبِ O Allah, I ask You for steadfastness in all affairs and determination upon guidance. I ask You for the things that bring about Your mercy and the means of Your forgiveness. I ask You to enable me to show gratitude for Your blessings and to worship You excellently. I ask You for a sound heart and a truthful tongue. I ask You for the good of what You know and seek refuge in You from the evil of what You know, and I seek Your forgiveness for what You know. Indeed, You are the Knower of the unseen.
اللَّهُمَّ ابۡسُطۡ عَلَيۡنَا مِنۡ بَرَكَاتِكَ وَرَحۡمَتِكَ وَفَضۡلِكَ وَرِزۡقِكَ O Allah, spread over us Your blessings, mercy, favor, and provision.
اللَّهُمَّ بَلِّغۡنَا الۡمُتَّسَعَ وَالۡيُسۡرَ فِي كُلِّ أُمُورِنَا O Allah, grant us ample ease in all our affairs.
اللَّهُمَّ إِنَّا نَسۡأَلُكَ مِنۡ خَفِيِّ أَلۡطَافِكَ O Allah, we ask You for Your subtle kindness and care.
لُطۡفًا تَهۡدِي بِهِ قُلُوبَنَا فَتَفۡرَحُ بِالۡحَقِّ وَتُحِبُّهُ وَتَأۡلَفُهُ وَتَرۡضَاهُ وَتَثۡبُتُ عَلَيۡهِ، وَلُطۡفًا تَصۡرِفُ بِهِ عَنَّا مَا يُؤۡذِينَا أَوۡ يَضُرُّنَا، وَلُطۡفًا تَدۡفَعُ بِهِ عَنَّا الۡبَلَاءَ وَالۡفِتَنَ A kindness that guides our hearts so we rejoice in truth, love it, become familiar with it, accept it, and remain firm upon it; a kindness that repels from us what harms or injures us; and a kindness that wards off from us afflictions and trials.
رَبِّ أَوۡزِعۡنِي أَنۡ أَشۡكُرَ نِعۡمَتَكَ الَّتِي أَنۡعَمۡتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنۡ أَعۡمَلَ صَالِحًا تَرۡضَاهُ، وَأَصۡلِحۡ لِي فِي ذُرِّيَّتِي، إِنِّي تُبۡتُ إِلَيۡكَ وَإِنِّي مِنَ الۡمُسۡلِمِينَ My Lord, inspire me to be grateful for the favor You have bestowed upon me and upon my parents, and to do righteous deeds that please You. Make my offspring righteous as well. Indeed, I have turned to You in repentance and I am of the Muslims.
اللَّهُمَّ نَوِّرۡ قُلُوبَنَا بِالۡإِيمَانِ O Allah, enlighten our hearts with faith.
وَزَيِّنۡ عُقُولَنَا بِالۡحِكۡمَةِ And adorn our minds with wisdom.
وَعَافِ أَبۡدَانَنَا بِالصِّحَّةِ وَالۡعَافِيَةِ، وَاشۡمَلۡنَا بِعَفۡوِكَ وَرَحۡمَتِكَ وَلُطۡفِكَ And grant our bodies health and well-being, and encompass us with Your pardon, mercy, and kindness.
اللَّهُمَّ يَسِّرۡ أُمُورَنَا، وَفَرِّجۡ هُمُومَنَا، وَاسۡتُرۡ عُيُوبَنَا، وَأَصۡلِحۡ أَحۡوَالَنَا، وَاغۡفِرۡ لَنَا وَلِوَالِدِينَا، وَتَوَفَّنَا وَأَنۡتَ رَاضٍ عَنَّا يَا أَرۡحَمَ الرَّاحِمِينَ O Allah, ease our affairs, relieve our worries, conceal our faults, set right our conditions, forgive us and our parents, and take our souls while You are pleased with us, O Most Merciful of the merciful.
اللَّهُمَّ ارۡفَعِ الۡغُمَّةَ عَنِ الۡأُمَّةِ الۡإِسۡلَامِيَّةِ إِنَّكَ عَلَى كُلِّ شَيۡءٍ قَدِيرٌ O Allah, lift hardship from the Islamic nation, for indeed You are capable of all things.
اللَّهُمَّ انۡصُرِ الۡإِسۡلَامَ وَالۡمُسۡلِمِينَ O Allah, grant victory to Islam and to the Muslims.
اللَّهُمَّ انۡصُرۡ عِبَادَكَ الۡمُجَاهِدِينَ O Allah, grant victory to Your striving servants.
وَاحۡفَظِ الۡمَسۡجِدَ الۡأَقۡصَى وَجَمِيعَ مُقَدَّسَاتِ الۡمُسۡلِمِينَ And protect Al-Masjid Al-Aqṣā and all the sacred sites of the Muslims.
وَاحۡفَظِ الۡمُرَابِطِينَ وَالۡمُرَابِطَاتِ يَا قَوِيُّ يَا مَتِينُ And guard those steadfastly stationed (to defend it), O Powerful, O Strong.
اللَّهُمَّ عَلَيۡكَ بِأَعۡدَائِكَ وَأَعۡدَاءِ الدِّينِ، وَعَلَيۡكَ بِالۡيَهُودِ الۡمُحۡتَلِّينَ الۡغَاصِبِينَ O Allah, deal with Your enemies and the enemies of the faith. And deal with the usurping, occupying Jews.
اللَّهُمَّ أَحۡصِهِمۡ عَدَدًا، وَاقۡتُلۡهُمۡ بَدَدًا، وَلَا تُغَادِرۡ مِنۡهُمۡ أَحَدًا، فَإِنَّهُمۡ لَا يُعۡجِزُونَكَ يَا رَبَّ الۡعَالَمِينَ O Allah, count them in number, kill them completely, and leave none of them; surely they cannot escape You, O Lord of all creation.
اللَّهُمَّ أَرِنَا فِيهِمۡ يَوۡمًا أَسۡوَدَ كَيَوۡمِ عَادٍ. اللَّهُمَّ دَمِّرۡ مُخَطَّطَاتِهِمۡ، وَنَكِّسۡ رَايَاتِهِمۡ، وَشَتِّتۡ شَمۡلَهُمۡ، وَاجۡعَلۡ بَأۡسَهُمۡ بَيۡنَهُمۡ شَدِيدًا O Allah, show us in them a black day like the day of ‘Ād. O Allah, destroy their plans, topple their banners, scatter their forces, and cause their strife to be among themselves.
اللَّهُمَّ يَا مُغِيثُ أَغِثۡنَا، اللَّهُمَّ انۡصُرۡنَا وَثَبِّتۡ أَقۡدَامَنَا، وَانۡصُرۡنَا عَلَى الۡقَوۡمِ الۡكَافِرِينَ O Allah, O Rescuer, rescue us. O Allah, grant us victory, steady our steps, and help us against the disbelieving people.
اللَّهُمَّ أَغِثۡ أَهۡلَنَا الۡمَنۡكُوبِينَ فِي غَزَّةَ، اللَّهُمَّ أَوِهِمۡ وَأَكۡرِمۡهُمۡ، وَأَطۡعِمۡهُمۡ مِنۡ جُوعٍ، وَآمِنۡهُمۡ مِنۡ خَوۡفٍ O Allah, aid our afflicted people in Gaza. O Allah, grant them relief and dignity, feed them against hunger, and grant them safety from fear.
اللَّهُمَّ صُبَّ عَلَيۡهِمُ الۡخَيۡرَ صَبًّا صَبًّا، وَلَا تَجۡعَلۡ عَيۡشَهُمۡ كَدًّا كَدًّا O Allah, pour goodness upon them abundantly, and do not make their livelihood harsh or difficult.
اللَّهُمَّ أَنۡزِلۡ عَلَيۡهِمۡ مِنَ السَّلۡوَى أَضۡعَافَ مَا نَزَلَ بِهِمۡ مِنَ الۡبَلۡوَى O Allah, send them solace far greater than the afflictions that have befallen them.
الۡحَمۡدُ لِلَّهِ أَن بَلَّغۡتَنَا رَمَضَانَ، وَأَكۡرَمۡتَنَا بِنِعۡمَةِ الصِّيَامِ وَالۡقِيَامِ Praise be to Allah for allowing us to reach Ramaḍān, and for honoring us with the blessing of fasting and night prayer.
اللَّهُمَّ أَعِنَّا عَلَى الصِّيَامِ وَالۡقِيَامِ وَقِرَاءَةِ الۡقُرۡآنِ، وَغَضِّ الۡبَصَرِ وَحِفۡظِ اللِّسَانِ O Allah, help us to fast, to stand in prayer, to recite the Qur’an, to lower our gaze, and to guard our tongues.
اللَّهُمَّ إِنَّكَ عَفُوٌّ تُحِبُّ الۡعَفۡوَ فَاعۡفُ عَنَّا O Allah, You are Pardoning and love to pardon, so pardon us.
اللَّهُمَّ اغۡفِرۡ لِي وَلِوَالِدَيَّ وَلِلۡمُسۡلِمِينَ وَالۡمُسۡلِمَاتِ وَالۡمُؤۡمِنِينَ وَالۡمُؤۡمِنَاتِ الۡأَحۡيَاءِ مِنۡهُمۡ وَالۡأَمۡوَاتِ O Allah, forgive me, my parents, and all Muslims—men and women, believers—both the living among them and the deceased.
رَبِّ اجۡعَلۡنِي مُقِيمَ الصَّلَاةِ وَمِنۡ ذُرِّيَّتِي، رَبَّنَا وَتَقَبَّلۡ دُعَاءَ My Lord, make me an establisher of prayer, and among my descendants as well. Our Lord, accept my supplication.
رَبَّنَا هَبۡ لَنَا مِنۡ أَزۡوَاجِنَا وَذُرِّيَّاتِنَا قُرَّةَ أَعۡيُنٍ، وَاجۡعَلۡنَا لِلۡمُتَّقِينَ إِمَامًا Our Lord, grant us from among our spouses and offspring a delight to our eyes, and make us a leader for the righteous.
وَآخِرُ دَعۡوَانَا أَنِ الحَمۡدُ لِلَّهِ رَبِّ الۡعَالَمِينَ And the last of our prayers is that all praise is for Allah, Lord of all worlds.
وَصَلَّى اللَّهُمَّ وَسَلَّمَ وَبَارَكَ عَلَى سَيِّدِنَا مُحَمَّدٍ وَعَلَى آلِهِ وَصَحۡبِهِ أَجۡمَعِينَ And O Allah, send Your blessings, peace, and grace upon our master Muḥammad, and upon his family and all his companions.

الأذكار والأدعية في رمضان

Adnan Mukhtar — Wed, 26 Mar 2025 22:47:41 GMT

Adhkar Ramadan

اللَّهُمَّ إنّا نَشهَدُ أنَّكَ أنتَ اللهُ لا إلَهَ إلّا أنت، الواحِدُ الأحَدُ الفَردُ الصَمَدُ، الَّذِي لَم يَلِد وَلَم يُولَد، وَلَم يَكُن لَهُ كُفُوًا أحَدٌ.
وصَلَّى اللهُ عَلَى نَبِيِّنا مُحَمَّدٍ سَيِّدِ المُرسَلِين، وعَلَى آلِهِ وصَحبِهِ الطَيِّبِينَ الطاهِرِين، وعَلَى زَوجاتِهِ أُمَّهاتِ المُؤمِنِين. وصَلَواتُ اللهِ وسَلامُهُ عَلَيهِ الَّذِي أرسَلَهُ إلَى كافَّةِ الثَقَلَينِ بَشِيراً ونَذِيراً، « وَداعِياً إلَى اللَّهِ بِإذنِهِ وَسِراجاً مُنِيراً ».
اللَّهُمَّ لَكَ الحَمدُ كُلُّه، ولَكَ المُلكُ كُلُّهُ، وبِيَدِكَ الخَيرُ كُلُّهُ، وإلَيكَ يَرجِعُ الأمرُ كُلُّهُ عَلانِيَتُهُ وَسِرُّه، أهلُ الحَمدِ أنتَ وعَلَى كُلِّ شَيءٍ قَدِيرٌ، اللَّهُمَّ اغفِر لَنا جَمِيعَ ما مَضَى مِن ذُنُوبِنا، واعصِمنا فِيما بَقِيَ مِن عُمرِنا , وارزُقنا عَمَلًا يُرضِيكَ عَنِّا، إنَّكَ عَلَى كُلِّ شَيءٍ قَدِيرٌ.
اللَّهُمَّ لَكَ الحَمدُ أنتَ نُورُ السَماواتِ والأرض، وَلكَ الحَمدُ أنتَ قَيِّمُ السَماواتِ والأرض، ولَكَ الحَمدُ أنتَ ربُّ السماواتِ والأرضِ ومَن فِيهِنّ، أنت الحقُّ، ووعدُك الحقُّ، وقولُك الحقُّ، ولِقاؤك الحقُّ، والجنةُ حقٌّ، والنارُ حقٌّ، والنبِيُّون حقٌّ، والساعةُ حقٌّ. اللَّهُمَّ لَكَ أسلَمنا وبِكَ آمَنّا، وعَلَيكَ تَوَكَّلنا وإلَيكَ أنَبنا، فاغفِر لَنا ما قدَّمنا وما أخَّرنا، وما أسرَرنا وما أعلَنّا، أنتَ إلاهَنا، لا إلهَ إلّا أنت.
سُبحانَ اللهِ والحَمدُ لِلهِ ولا إلَه إلّا اللهُ، واللهُ أكبَرُ، ولِلهِ الحَمد، ونَستَغفِرُ اللهَ عَدَدَ خَلقِك، ورِضَى نَفسِك، وَزِنَةَ عَرشِك، ومِدادَ كَلِماتِك.
لا إلَهَ إلّا أنتَ سُبحانَك، إنّا كُنّا مِنَ الظالِمِين، لا إلَهَ إلّا أنتَ سُبحانَكَ ما عَبَدناكَ حَقَّ عِبادَتِك، لا إلَهَ إلّا أنتَ سُبحانَكَ ما شَكَرناكَ حَقَّ شُكرِك، لا إلَهَ إلّا أنتَ سُبحانَكَ ما قَدَرناكَ حَقَّ قَدَرِك.
اللَّهُمَّ يا رَبَّنا ويا مَولانا ويا سَمِيعَ الدُعاءِ، ياذا المَنِّ والعَطاء، وياذا الجَلالِ والإكرام، يا حَيُّ يا قَيُّوم، يا بَديعَ السَماواتِ والأرض، ويا رَحمانَ الدُنيا والآخِرَةِ ورَحِيمَهُما، اللَّهُمَّ يا رَبَّنا ويا مَولانا، ويا سَيِّدَنا ويا إلاهَنا، يا مَن تَسمَعُ كَلامَنا وتَرَى مَكانَنا، ومَن تَعَلَمُ سِرَّنا وجَهرَنا.
اللَّهُمَّ اجْعَلْ صِيَامَنَا فِي هَذَا الشَّهْرِ الْمُبَارَكِ صِيَامَ الصَّائِمِينَ، وَقِيَامَنَا فِيهِ قِيَامَ الْقَائِمِينَ، وَنَبِّهْنَا فِيهِ عَنْ نَوْمَةِ الْغَافِلِينَ، وَاعْفُ عَنَّا يَا عَافِيًا عَنِ الْمُجْرِمِينَ،
اللَّهُمَّ قَرِّبْنَا فِيهِ إِلَى مَرْضَاتِكَ، وَجَنِّبْنَا فِيهِ مِنْ سَخَطِكَ وَنَقِمَاتِكَ، وَوَفِّقْنَا فِيهِ لِقِرَاءَةِ آيَاتِكَ، بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ O Allah, make our fasting in this blessed month the fasting of those who fast ˹properly˺, and our qiyam in it the standing ˹in prayer˺ of those who stand ˹in prayer properly˺. Awaken us in it from the sleep of the heedless, and pardon us, O Pardoner of the sinners.
O Allah, in ˹this blessed month˺ draw us nearer to Your pleasure, keep us away from Your anger and punishment, and enable us to recite Your verses — by Your mercy, O Most Merciful of those who show mercy.
اللَّهُمَّ إِنَّا عَبِيدُكَ، بَنُو عَبِيدِكَ، بَنُو إِمَائِكَ، نَوَاصِينَا بِيَدِكَ، مَاضٍ فِينَا حُكْمُكَ، عَدْلٌ فِينَا قَضَاؤُكَ، نَسْأَلُكَ اللَّهُمَّ بِكُلِّ اسْمٍ هُوَ لَكَ سَمَّيْتَ بِهِ نَفْسَكَ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ، أَوِ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ، أَنْ تَجْعَلَ الْقُرْآنَ الْعَظِيمَ رَبِيعَ قُلُوبِنَا، وَنُورَ صُدُورِنَا، وَجَلَاءَ أَحْزَانِنَا، وَذَهَابَ هُمُومِنَا وَغُمُومِنَا، وَقَائِدَنَا وَسَائِقَنَا إِلَى رِضْوَانِكَ وَإِلَى جَنَّاتِكَ جَنَّاتِ النَّعِيمِ O Allah, we are Your slaves, children of Your male slaves, children of Your female slaves. Our forelocks are in Your Hand. Your judgment over us is decreed, and Your decree over us is just.
We ask You, O Allah, by every Name that belongs to You — that You have named Yourself with, or revealed in Your Book, or taught to any of Your creation, or kept exclusively in the knowledge of the unseen with You — to make the great Quran the spring of our hearts, the light of our chests, the remover of our sorrows, the release of our anxieties and distress, and the guide and leader that directs us to Your pleasure and to Your Paradise — the Gardens of Bliss.
اللَّهُمَّ ذَكِّرنا مِنهُ ما نُسِّينا، وعَلِّمنا مِنهُ ما جَهِلنا، وارزُقنا تِلاوَتَهُ آناءَ اللَيلِ وأطرافِ النَهار عَلَى الوَجهِ الَّذِي يُرضِيكَ عَنّا.
اللَّهُمَّ اجعَلنا مِمَّن يُحِلُّ حَلالَه، ويُحَرِّمُ حَرامَه، ويَعمَلُ بِمُحكَمِه، ويُؤمِنُ بِمُتَشابِهِه، ويَتلُوهُ حَقَّ تِلاوَتِه. اللَّهُمَّ اجعَلنا مِمَّن يُقِيمُ حُرُوفَهُ وحُدُودَه، ولا تَجعَلنا مِمَّن يُقِيمُ حُرُوفَهُ ويُضَيِّعُ حُدُودَه، يا حَيُّ يا قَيُّوم.
اللَّهُمَّ ألبِسنا بِهِ الحُلَل، وأسكِنا بِهِ الظُلَل، وادفَع عَنّا بِهِ النِقَم، وزِدنا فِيهِ مِنَ النِعَم، يا حَيُّ يا قَيُّوم.
اللَّهُمَّ اجعَلنا مِن أهلِ القُرآن، الَّذِينَ هُم أهلُكَ وخاصَّتُك، يا ذا الجَلالِ والإكرام.
اللَّهُمَّ انفَعنا بما علَّمتَنا، وعلِّمنا ما ينفَعُنا، وزِدنا عِلمًا عَلَى عِلمِنا.
اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَقَلبٍ لا يَخشَع، وَدُعاءٍ لاَ يُسمَعُ، وَنَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ.
اللَّهُمَّ إنِّا نَسألُكَ مِنَ الخيرِ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، ونَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، اللَّهُمَّ إنِّا نَسألُكَ مِن خَيرِ ما سَألَكَ مِنهُ عَبدُكَ ونَبِيُّكَ، ونَعُوذُ بِكَ مِن شَرِّ ما عاذَ بهِ عَبدُكَ ونَبِيُّكَ، اللَّهُمَّ إنِّا نَسألُكَ الفِردَوسَ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَعُوذُ بِكَ مِنَ النارِ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَسألُكَ أن تَجعَلَ كلَّ قَضاءٍ قَضَيتَهُ لَنا خيرًا يا رَبَّ العالَمِين.
اللَّهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا تَحُولُ بِهِ بَيْنَنَا وَبَيْنَ مَعْصِيَتِكَ، وَمِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ جَنَّتَكَ، وَمِنَ الْيَقِينِ مَا تُهَوِّنُ بِهِ عَلَيْنَا مَصَائِبَ الدُّنْيَا،
وَمَتِّعْنَا اللَّهُمَّ بِأَسْمَاعِنَا وَأَبْصَارِنَا وَقُوَّاتِنَا أَبَدًا مَا أَبْقَيْتَنَا، وَاجْعَلْهُ الْوَارِثَ مِنَّا، وَاجْعَلْ ثَأْرَنَا عَلَىٰ مَنْ ظَلَمَنَا، وَانْصُرْنَا عَلَىٰ مَنْ عَادَانَا،
وَلَا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا، وَلَا تَجْعَلِ الدُّنْيَا أَكْبَرَ هَمِّنَا، وَلَا مَبْلَغَ عِلْمِنَا، وَلَا إِلَى النَّارِ مَصِيرَنَا، وَلَا تُسَلِّطْ عَلَيْنَا بِذُنُوبِنَا مَنْ لَا يَخَافُكَ فِينَا وَلَا يَرْحَمُنَا، بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ. O Allah, grant us a portion of Your fear that will come between us and disobedience to You. And a portion of obedience that will bring us to Your Paradise. And a portion of certainty by which You make the calamities of this world easy upon us.
Grant us, O Allah, enjoyment of our hearing, our sight, and our strength as long as You keep us alive, and make them remain with us until our end. And enable us to avenge those who have wrong us, and give us victory over those who show enmity toward us.
Do not test us in our religion ˹that we may end up disobeying you˺, and do not make this world our greatest concern or the extent of our knowledge, and do not make Hellfire our final destination. Do not give power over us—because of our sins—those who do not fear You regarding us and do not show us mercy; by Your mercy, O Most Merciful of the merciful.
اللَّهُمَّ لا تَجعَل لَنا فِي مَقامِنا هَذا ذَنباً إلّا غَفَرتَه، ولا هَمّاً إلّا فَرَّجتَه، ولا كَرباً إلّا نَفَّستَه، ولا دَيناً إلّا قَضَيتَه، ولا مَرِيضاً إلّا شَفَيتَه، ولا مَيتاً إلّا رَحِمتَه، ولا مَظلُوماً إلّا نَصَرتَه، ولا ظالِماً إلّا قَصَمتَه، ولا عَسِيراً إلّا يَسَّرتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرَةِ هِي لَكَ رِضاً ولَنا فِيها صَلاحٌ إلّا أعنَتنا عَلَى قَضائِها ويَسَّرتَها، بِرَحمَتِكَ يا أرحَمَ الراحِمِين.
اللَّهُمَّ إنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ العَفوَ فاعفُو عَنّا.
اللَّهُمَّ ألِّف بَينَ قُلُوبِنا، وأصلِح ذاتَ بَينِنا، واهدِنا سُبُلَ السَّلاَم، ونَجِّنا مِنَ الظُّلُماتِ إلَى النُور، وَجَنِّبنا الفَواحِشَ ما ظَهَرَ مِنها وَما بَطَن.
اللَّهُمَّ اعتِق رِقابَنا ورِقابَ آبائِنا وأمَّهاتِنا، وأزواجِنا وذُرِّياتِنا وإخوانَنا مِنَ النار، ومَن أحَبنا فِيكَ ومَن أحبَبناهُ فِيك.اللَّهُمَّ اعتِق رِقابَنا جَمِيعًا مِنَ النار، بِرَحمَتِكَ يا أرحَمَ الراحِمِين.
رَبَّنا اغفِر لَنا ولإخوانِنا الَّذِينَ سَبَقُونا بِالإيمان، ولا تَجعَل فِي قُلُوبِنا غِلاًّ لِلَّذِينَ آمَنُوا، رَبَّنا إنَّكَ رَؤُوفٌ رَحِيِمٌ.
اللَّهُمَّ اغفِر لِآبائِنا وأُمَّهاتِنا كَما رَبَّونا صِغاراً. اللَّهُمَّ اغفِر لِجَمِيعِ مَوتَى المُسلِمِين الَّذِين شَهِدوا لَكَ بِالوَحدانِيَّة، ولِنَبِيِّكَ بِالرِسالَة، وماتُوا عَلَى ذَلِك. اللَّهُمَّ اغفِر لَهُم وارحَمهُم، وعافِهم واعفُ عَنهُم، وأكرِم نُزُلَهُم، ووَسِّع مُدخَلَهُم، واغسِلهُم بِالماءِ والثَلجِ والبَرَد، ونَقِّهِم مِنَ الذُنُوبِ والخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَس.
اللَّهُمَّ اهدِنا فِيمَن هَدَيت، وعافِنا فِيمَن عافَيت، وتَوَلَّنا فِيمَن تَوَلَّيت، وَبارِك لَنا فِيما أعطَيت، وَقِنا شَرَّ ما قَضَيتَ، إنَّكَ تَقضِي وَلا يُقضَى عَلَيكَ، وَإنَّهُ لا يَذِلُّ مَن والَيت، تَبارَكتَ رَبَّنا وَتَعالَيت.
اللَّهُمَّ اهدِنا لِأحسَنِ الأخلاَقِ، لا يَهدِي لِأحسَنِها إلاّ أنتَ، واصرِف عَنّا سَيِّئَها، لا يَصرِفُ عَنّا سَيِّئَها إلاّ أنت، لَبَّيكَ وَسَعدَيكَ، والخَيرُ كُلُّهُ فِي يَدَيك، والشَرُّ لَيسَ إلَيكَ، نَحنُ بِكَ وَإلَيك، تَبارَكتَ وَتَعالَيتَ، نَستَغفِرُكَ وَنَتُوبُ إلَيكَ.
اللَّهُمَّ آتِ نُفُوسَنا تَقواها، وزَكِّها أنتَ خَيرُ مَن زَكّاها، أنتَ وَلِيُّها ومَولاها، ولَكَ مَماتَها ومَحياها.
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِنَ العَجزِ والكَسَلِ، والجُبنِ والبُخل، وسُوءِ الكِبَرِ والمَأثَمِ والمَغرَمِ.
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِن عَذابِ جَهَنَّمَ ومِن عَذابِ القَبرِ، ومِن شَرِّ فِتنَةِ الغِنَى وشَرِّ فِتنَةِ الفَقرِ، ومِن فِتنَةِ المَحيا والمَماتِ، وَمِن شَرِّ فِتنَةِ المَسِيحِ الدَّجّالِ.
اللَّهُمَّ اغسِل خَطايانا بِماءِ الثَلجِ والبَرَد، وَنَقِّ قَلُوبَنا مِنَ الخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَسِ، وَباعِد بَينَنا وَبَينَ خَطايانا كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ.
يا حَيُّ يا قَـيُّوم، لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين.
اللَّهُمَّ إنّا ظَلَمنا أنَفُسَنا ظُلمًا كَثِيرًا، ولا يَغفِرُ الذُنُوبَ إلّا أنت، فاغفِر لَنا مَغفِرَةً مِن عِندِكَ وارحَمنا، إنَّكَ أنتَ الغَفُورُ الرَحِيم.
اللَّهمَّ آتِنا فِي الدُّنيا حَسنة، وفي الآخرةِ حَسنة، وقِنا عذابَ النَّارِ.
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين.
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن.

Qunut > Another

Adnan Mukhtar — Sun, 09 Mar 2025 22:56:15 GMT

Duas > Ramadan Qunut Ramadan Khitmah
أدعية ختم القرآن ٢
اللّهُمَّ اهدِنا فيمَن هَدَيت، وعافِنا فيمَن عافَيت، وتَوَلَّنا فيمَن تَوَلَّيت، وبارِك لَنا فيما أعطَيت، وقِنا وَصرِّف عَنّا شَرَّ ما قَضَيت، إنَّك تَقضي بِالحَقِّ ولا يُقضىٰ عَلَيك، اِنّهُ لا يُذِلُّ مَن والَيت، ولا يُعِزُّ مَن عادَيت، تَبارَكتَ رَبَّنا وتعاليت، ولَكَ الحَمدُ علىٰ ما قَضَيت، ولَكَ الشُّكرُ علىٰ ما أعطَيت، نَستَغفِرُكَ اللّهُمَّ مِن جَمِيعِ الذُّنوبِ والخَطايا ونَتوبُ اٍلَيك، اللّهُمَّ أسلِمنا وُجوهُنا اٍلَيك، وفَوِّضنا أُمورُنا اٍلَيك، والجأنا ظُهورُنا اٍلَيك، رغبَةً ورَهبَةً اٍلَيك، لا مَلجأ ولا مَنجىٰ مِنك اِلّا اِلَيك.
اللّهُمَّ اغفِر لَنا ذُنوبَنا، واستُر لَنا عُيوبَنا، وارحَمنا وتَجاوَز عَنّا وعَن سَيِّئاتِنا يا رَبَّ العٰلَمين، اللّهُمَّ إنَّا نَرجو رَحمَتَك، ونَخشىٰ عَذابَك، فَنَجِّنا يا اللهُ مِنَ النّار، وأعتِق رِقابَنا مِن النّار، ورِقابَ آبائِنا وأُمَّهاتِنا وإخوانِنا وأخَواتِنا وأبنائِنا وبَناتِنا وأهلَينا وعُلَمآئِنا ومَن لَهُ حَقٌ عَلَينا والمُسلِمين مِن النّار يا رَبَّ العٰلَمين.
اللّهُمَّ كَما بَلَّغتَنا شَهرَ رَمَضانَ لِعَفوِك، ووَفِّقتَنا لِصِيامِهِ وقِيامِهِ مِن فَضلِك، اللّهُمَّ تَقَبَّل مِنّا صالِحَ أعمالَنا، وتَجاوَز عَن تَقصيرِنا وزَلّاتِنا، اللّهُمَّ إن كُنّا أحسَنّا فيما مَضىٰ فتَقَبَّلهُ مِنّا، وإن كُنّا أسَهنا وقَصَّرنا فَتَجاوَز عَنّا يا الله، ووَفِّقنا فيما بَقِي لِما في خَيرُنا ولِما في صَلاحُنا ولِما في تَرضاتُكَ يا رَبَّ العٰلَمين.
اللّهُمَّ لا تُئآخِذنا بِذُنوبِنا فَنَهلَك، اللّهُمَّ هٰذا رَجائُنا، وهٰذا دُعائُنا، ونادىٰ نِدا ئُنا يا الله، يا رَحمٰن، يا رَحيم
إن لَم تَرحَمنا فَمَن يَرحَمُنا، إن لَم تَغفِرلَنا فَمَن يَغفِرُلَنا، اللّهُمَّ إنّا نَدعوكَ ونَرجوك، فَتَقَبَّل لَنا يا الله، تَقَبَّلنا مِن عِبادِكَ الصَّالِحين، مِن عِبادِكَ التّائِبين، مِن عِبادِكَ الشّاكِرين، مِن عِبادِكَ الذّاكِرين.
اللّهُمَّ لا تَرُدَّنا خائِبين، فَإنّا عُذنا إلَيك، عُذنا إلَيكَ يا الله، نُذنا إلَيكَ يا الله، وأنتَ خَيرُ المُستَجيرين، اِستَجَرنا بِكَ يا الله، وأعِذنا يا اللهُ مِن سَخَطِك، ومِن عُقوبتِك، ومِن نارِك، واَكرِمنا يا الله، اَكرِمنا بِعَفوِك، بِفَضلِك، بِإحسانِك، بِجودِكَ يا أكرَم الأكرَمين، اُكتُبنا يا اللهُ مِن الفائِزين، اُكتُبنا يا اللهُ مِن القانِتين، اُكتُبنا يا اللهُ مِن الصّائِمين، اُكتُبنا يا اللهُ مِن القائِمين.
أكرِمنا يا الله بِشَفاعِةِ حَبيبِك، وبِرُؤيَةِ حَبِيبِك، بِشَربَةٍ مِن يَدِيِ الشَّريفَة، ما نَطمَعُ بَعدَها أبَدًا، اللّهُمَّ وبَلِّغ حَبِيبَنا مِنّا السَلام، اللّهُمَّ وبِلِّغ حَبِيبَنا مِنّا السَلام، اللّهُمَّ وأبلِغهُ حُبَّنا لَمهُ يا الله، واحشُرنا مَعَ زُمرَتِهِ يا الله، وأكرِمنا بِالتِّباعِ سُنّتي يا الله.
اللّهُمَّ أُمِتنا عَلىٰ الإيمان، وأحيِنا عَلىٰ الإسلام، ولا تُزِغ قُلوبَنا بَعدَ إذ هَديتَنا وهَبلَنا مِن لَدُنكَ رَحمة إنَّك أنتَ الوَهّاب، لا إلٰه إلّا أنتَ سُبحٰنَكَ إنَّا كُنّا مِنَ الظّالِمين، حَسبُنا اللهُ ونِعمَ الوَكيل نِعمَ المَولىٰ ونِعم النَّصير.
اللّهُمَّ اغفِرلَنا ولِوالدِينا، وارحَمهُما كَما رَبَّونا صِغارًا، اللّهُمَّ مَن تَوَفَّيتَهم مِن آبائِنا وأُمَّهاتِنا فَارفَع دَراجَتَهم عِندِك يا الله، وأكرِم مَثواهُم يا الله، وتَجاوَز عَن سَيِّئآتِهِم يا الله،
اللّهُمَّ ومَن أبقَيتَهُم عَلىٰ قَيظِ الحَياةِ فَنَقعَهُم بِالصِّحَتِ والعافِية، ووَفِّقهم بِهُدىٰ، ووَفِّقهُم لِهُدىٰ، اللّهُمَّ وارزُقنا وإيّاهُم عيشَةً سَعيدة، عيشةً هَريّة، ومَيتَةً رَضيّة، اللّهُمَّ إنّا نَسئَلُكَ عيشَةَ السُّعَداء، ومَيتَةَ الشُّهَداء، والنَّصرَ عَلىٰ الأعداء، يا فاطِرَ الأرضِ والسَّماء.
اللّهُمَّ إنّا نَسئَلُكَ شَهادَةً في سَبيلِك، والمَوتَ في بَلَدِ حَبيبِك، اللّهُمَّ إنّا نَسئَلُكَ شَهادَةً في سَبيلك، والجِوارَ عِندَ حَبيبِكَ يا الله، اللّهُمَّ جَعلَنا مِن المُجاوِرين، وارزُقنا أدَبَ الجِوار، وارزُقنا حُسنَ الجِوار، وارزُقنا الوَفاتَ فِي الجِوار، اللّهُمَّ ارزُقنا المَماتَ عِندَ حَبِيبِك، وشُرنا مَعَهُ يا الله.
اللّهُمَّ لا تَدَع لَنا في مَقَامِنا هٰذا، وفي لَيلَةٍ المُبارَكةِ هٰذِه، وفي ساعَتِنا هٰذِه، ونَحنُ نَرجوكَ يا الله، أتَينا إليكَ يا الله، خاضِعين، مُعتَرِفينَ بِذُنوبِنا وتَقصيرِنا، اللّهُمَّ أتَينا إليكَ بِذُنوبِنا، نَرجوعَفوَتِكَ ومَغفِرَتِكَ يا الله
اللّهُمَّ لا تَدَع لَنا ذنبًا إلّا غَفَرتَه، ولا هَمًّا إلّا فَرَّجتَه، ولا كَربًا إلّا نَفَّستَه، ولا ولَدًا أو زَوجًا إلّا أصلَحتَه، ولا غائِبًا إلّا سالِمًا لِأهلِهِ يَرَدَدتَه، ولا مُجاهِدًا إلّا نَصَرتَه، ولا عُدُوًّا إلّا خَذَلتَه، ولا يَتيمًا إلّا أكرَمتَه، ولا مُصابًا إلّا شَفَيتَه، ولا مَريضًا إلّا شَفَيته، ولا مُبتَلىً إلّا عافَيتَه، ولا دَينًا إلّا قَضَيتَه، ولا ضآلًّا إلّا هَدَيتَه، ولا مَظلومًا إلّا نَصَرتَه، ولا أسيرًا إلّا فَكَكتَه،ولا مَيتًا إلّا رَحِمتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرةِ هِي لَكَ رِضًا ولا فيها صَلاح إلّا قَضَيتَها ويَسَّرتَها بِرَحمَتِك يا أرحَمَ الرّاحِمين.
وصَلَّى اللهُ تَعالىٰ وَسَلَّمَ علىٰ سَيِّدِنا ونَبيِّنا مُحَمَّد، وعَلىٰ آلِهِ وصَحبِهِ أجمَعين.
آمين!

Qunut > Khatm (Short)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

أدعية ختم القرآن (قصير)
اللهم زينا بزينة القرآن، اللهم أدخلنا الجنة بشفاعة القرآن، اللهم أكرمنا بكرامة القرآن، اللهم ألبسنا بخِلعة القرآن، اللهم شرفنا بشرف القرآن، اللهم ارحم جميع أمة محمد بحرمة القرآن، يا رحيم يا رحمن.
اللهم اجعلِ القرآن ربيع قلوبنا، ونور صدورنا، وجِلاء أحزاننا يا أرحم الراحمين.
اللهم ارزقنا بكل حرف من القرآن حلاوة، وبكل كلمة كرامة، وبكل أية سعادة، وبكل سورة سلامة، وبكل جُزء جزاء، يا رب العالمين
اللهم آنِس وحشتِنا في قبرنا، اللهم ارحمنا بالقرآنِ العظيم، وجَعله لنا إماما ونورا وهدى ورحمة.
اللهم ذكِّرنا منه ما نسينا، وعلٌِمنا منه ما جهِلنا، وارزقنا تِلاوته آنآ الليل و آنآ انهار، وجَعله لنا حُجّة ولا تجْعله حُجّة علينا.
اللّهُمَّ أنتَ نور السماوات والأرص، فاجْعَلْ في قَلْوبنا نورا ، وَفي لِساننا نورا، وَاجْعَلْ في سَمْعنا نورا، وَاجْعَلْ في بَصَرنا نورا، وَاجْعَلْ مِنْ خَلْفنا نورا ،وَمِنْ أَمامنا نورا، وَاجْعَلْ مِنْ فَوْقنا نورا ، وَمِن تَحْتنا نورا. اللّهُمَّ أَعْطِننا نورا، يا رب العالمين.
اللَّهُمَّ اهْدِنَا فِيْمَنْ هَدَيْتَ، وَعَافِنَا فِيْمَنْ عَافَيْتَ، وَتَوَلَّنَا فِيمَنْ تَوَلَّيْتَ وَبَارِكْ لَنَا فِيْمَا أَعْطَيْتَ، وَقِنَا شَرَّ مَا قَضَيْتَ، فَإِنَّكَ تَقْضِيْ وَلَا يُقْضَى عَلَيْكَ، وَإِنَّهُ لَا يَذِّلُ مَنْ وَاْلَيْتَ، وَلَا يَعِزُّ مَنْ عَادَيْتَ، تَبَارَكْتَ رَبَّنَا وَتَعَالَيْتَ، لَكَ الْحَمْدُ عَلَى مَا قَضَيْتَ، نَسْتَغْفِرُكَ اللَّهُمَّ وَنَتُوْبُ إِلَيْكَ.
اللهم اغفر للمسلمين و المسلمات، و المؤمنين و المؤمنات، الأحياءُ منهم و الأموات، إنك يا مولانا سميع قريب مجيب الدعوات.
اللهم اغفر لحينا وميتنا ، وشاهدنا وغائبنا ، وصغيرنا وكبيرنا ، وذكرنا وأُنثانا، اللهم من أحييته منا فأحْيِهِ على الإسلام ، ومن توفٌيته منا فتوفٌه على الإيمان ، اللهم لا تحْرِمنا أجرَهم ولا تَفتِنا بعدهم.
رَبَّنَا لَا تُؤَاخِذْنَا إِن نَّسِينَا أَوْ أَخْطَأْنَا، رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِن قَبْلِنَا، رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ، وَاعْفُ عَنَّا، وَاغْفِرْ لَنَا، وَارْحَمْنَا، أَنتَ مَوْلَانَا، فَانصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ.
رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً وَفِي الْآخِرَةِ حَسَنَةً وَقِنَا عَذَابَ النَّارِ.
رَبَّنَا ظَلَمْنَا أَنفُسَنَا وَإِن لَّمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ.
اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَعَلَى آلِ مُحَمَّدٍ كَمَا صَلَّيْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ، اللَّهُمَّ بَارِكْ عَلَى مُحَمَّدٍ، وَعَلَى آلِ مُحَمَّدٍ كَمَا بَارَكْتَ عَلَى إِبْرَاهِيمَ وَعَلَى آلِ إِبْرَاهِيمَ إِنَّكَ حَمِيدٌ مَجِيدٌ.
رَبَّنَا تقبل منا انك أنت السميع العليم، وتُب علينا انك أنت التواب الرحيم.
سُبْحَانَ رَبِّكَ رَبِّ الْعِزَّةِ عَمَّا يَصِفُونَ، وَسَلَامٌ عَلَى الْمُرْسَلِينَ، وَالْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ.
. . . . .
O Allah, we praise You, beseech You for help, guidance and forgiveness. We turn to You in repentance, we believe and trust in You, and attribute to You all good. All praise is for You O Allah.
May Peace and Blessings of Allah be upon the noblest of all mankind, the seal of the Prophets and Messengers. Prophet Muhammad (SAW), and upon his honourable family, his righteous companions, his wives, his followers and those who follow them in righteousness until the Day of Judgement.
All praise be to You, O Allah, for guiding us to Islam and teaching us the Qur'an and wisdom. All Praise be to You, for your infinite blessings and countless favours. You revealed to us the noblest of Your books, sent us the greatest of Your messengers, ordained for us the finest of Your ways, made us the best community ever evolved for mankind, and guided us to Your pure faith.
Make the glorious Qur'an the joy of our hearts and the light of our breasts, the relief of our sorrow, the comfort of our grief, the means to attaining Your good pleasure, and our guide to your gardens of bliss.
And, make us O Allah, among those who deem lawful what it declares lawful and unlawful what it declares unlawful. Those who adhere to its commandments, have faith in its allegorical verses and recite it in a matter most pleasing to You. And remind us O Allah, of what we forgot of it, teach us what we know not, and endear to us its recitation, day and night.
O Allah, make us of the people of the Qur'an who are Your specially favoured people. O Allah, make us of those who recite its words and apply its rulings and not of those who recite its words ignoring its rulings.
Make us among those to whom it will be said; “Read, ascend and recite as you did in the world.” You are the Lord of Majesty and Honour. O Lord, bestow ornaments of its blessings upon us and make us to dwell in Your shade and avert by its trials. Increase our blessing by it, make us of the successful, on the day of recompense.
Make us O Allah, of those who are grateful in prosperity and patient in adversity. And make the Glorious Qur'an O Allah, the light of our hearts, the clarity of our eyes, the remedy of our illnesses, the attainment of our sins and our saviour from the fire.
O Allah benefit us and raise us in ranks by the Glorious Qur'an, which You exalted, established its authority and made manifest its proofs.
Unique is its style, most eloquent is its speech, clear is its expression of lawful and unlawful and conclusive are its proofs, protected from addition or omission. In it are glad tidings, warnings and admonitions. No falsehood can approach it from before or behind, a revelation from the All-Wise and Praiseworthy.
O Allah make us amongst those who practice what they recite, those who heed its warnings, commandments and prohibitions, and of those rewarded upon completing its recitation. O Lord of creation.
Lead us O Allah, by the Qur'an from misery to happiness, from disbelief to belief, from innovation to Sunnah, from evil to good, O Lord of Majesty and Honour, Omnipotence and Grace.
O Allah, forgive the believing Muslim men and women, instill affection in their hearts, guide them to the straight path and protect them form the indecencies and trials hidden and open. O Lord of Majesty and Honour.
And forgive O Allah, deceased Muslims who bore witness to your oneness and the message of your Prophet and passed away upon this. Forgive them, have mercy on them, pardon them, grant them an honourable abode, broaden their entry, cleanse them with water, snow, and hail. Purify them from their sins and shortcomings as the white garment is cleansed of impurity, reward them for their deeds, pardon their sins that they may be safe in their graves and on the Day of Judgement and be foremost in entering Your loftiest gardens.
Have mercy on us when we to are placed beneath the earth . O Allah, be merciful to us in this life and when death approaches. Grant us Your mercy O Allah, when our remains will be washed enshrouded and carried away. Make our graves when we depart the best of abodes, make them spacious for us, spare us from the torment of the grave, the questioning of Munkar and Nakeer and being consumed by the earth..
O Allah, grant us good in this life and in the hereafter and save us from the torment of the fire.
We were indeed of the wrongdoers, turn to us in forgiveness, for You are all relenting, most merciful. You generously bestow Your favours upon us, although we ungratefully disobey You. O Lord, make us turn to You in repentance and grant us Your mercy, forgiveness and good pleasure. You are the ever living. The Self Subsisting. We ask for Your mercy.
Forgive us, our parents and all Muslims, the living and the dead by Your mercy, O Most merciful. We hear and we obey, grant us forgiveness O Lord, unto You we shall return.
O Lord, lay not on us what we have no strength to bear, pardon us, forgive us, have mercy on us.
We seek refuge in what Muhammad (SAW) and Your righteous servants sought refuge from.
O Allah, accept our deeds, for You are all hearing, all knowing. O Lord send Peace and blessings on Prophet Muhammad (SAW) Send Your salutations upon him as day and night succeed one another. Bestow Your blessings upon him, his noble family, his righteous companions, both immigrants and helpers, their followers and those who followed them in righteousness. Ameen.

Qunut > Muayqili and Safar

Adnan Mukhtar — Sun, 09 Mar 2025 22:56:15 GMT

Duas > Ramadan Qunut Ramadan Khitmah

اَللَّهُمَّ إنّا نَشْهَدُ بِأنَّكَ أنْتَ اللَّهُ لا إلَهَ إلّا أنْت، الواحِدُ الأحَدُ الصَّمَد، الَّذي لَمْ يَلِد وَلَم يولَد، وَلَم يَكُن لَهُ كُفُواً أحَد۔
اَللَّهُمَّ لَكَ الْحَمْدُ حَمْداً كَثيراً طَيِّباً مُبارَكاً فيه، مِلْءَ السَّماواتِ وَمِلْءَ الْأرْض، وَمِلْءَ ما بَينَهُما وَمِلْءَ ما شَيءٍ بَعْد، أهْلَ الثَّناءِ وَالْمَجْد، أحَقُّ ما قالَ الْعَبْد، وَكُلُّنا لَكَ عَبْد۔
اَللَّهُمَّ لا مانِعَ لِما أعْطَيتَ، وَلا مُعْطِيَ لِما مَنَعْتَ، وَلا يَنْفَعُ ذَا الْجَدِّ مِنْكَ الْجَدّ، اَللَّهُمَّ لَكَ الْحَمْدُ حَمْداً كَثيراً طَيِّباً مُبارَكاً فيه، كَما يُحِبُّ رَبُّنا وَيَرْضَى۔
اَللَّهُمَّ اهْدِنا في مَن هَدَيت، وَعافِنا في مَن عافَيت، وَتَوَلَّنا في مَن تَوَلّيت، وَبارِك لَنا في ما أعْطَيت، وَاصْرِف عَنّا بِرَحْمَتِكَ شَرَّ ما قَضَيت، إنَّكَ تَقْضي وَلا يُقْضَى عَلَيك، إنَّه ما يَذِلُّ مَن والَيت، وَلا يَعِزُّ مَن عادَيت، تَبارَكْتَ رَبَّنا وَتَعالَيت۔
اَللَّهُمَّ اقْسِم لَنا مِن خَشْيَتِك ما تَحولُ بِهِ بَينَنا وَبَينَ مَعْصِيَتِك، وَمِن طاعَتِكَ ما تُبَلِّغُنا بِه جَنَّتَك، وَمِن اليَقينِ ما تُهَوِّنُ بِه عَلَينا مَصائِبَ الدُّنْيا، وَمَتِّعْنا اللَّهُمَّ بِأسْماعِنا، وَأبْصارِنا، وَقُوّاتِنا أبَداً ما أبْقَيتَنا، وَاجْعَلْهُ الْوارِثَ مِنّا، وَاجْعَل ثَأرَنا عَلَى مَن ظَلَمَنا، وَانْصُرْنا عَلَى مَن عادانا، وَلا تَجْعَلْ مُصيبَتَنا في دينِنا، وَلا تَجْعَلِ الدُّنْيا أكْبَرَ هَمِّنا، وَلا مَبْلَغَ عِلْمِنا، وَلا إلَى النّارِ مَصيرَنا، وَاجْعَلِ اللَّهُمَّ الْجَنَّةَ هِيَ دارَنا وَقَرارَنا، بِرَحْمَتِكَ وَفَضْلِكَ وَجودِكَ يا أرْحَمَ الرّاحِمين۔
إلَهَنا، مَولانا، سَيَّدَنا، خَالِقَنا، رازِقَنا، نَحْنُ الضُّعَفاءُ الْفُقَراءُ إلَيك، نَحْنُ الْمُعْتَرِفونَ المُقِرُّونَ بِذُنوبِنا وَزَلّاتِنا، نَسْألُكَ مَسْألَةَ الْمَساكين، وَنَبْتَهِلُ إلَيكَ ابْتِهالَ الْمُذْنِبِ الذَّليل۔
اَللَّهُمَّ إنّا نَسْألُكَ بِأسْمائِكَ الْحُسْنَى وَصِفاتِكَ الْعُلَى: أن تَعْتِقَ رِقابَنا مِنَ النّار، اَللَّهُمَّ اعْتِق رِقابَنا وَرِقابَ آبائِنا وَأُمَّهاتِنا وَأزْواجِنا وَذُرِّيّاتِنا وَإخْوانِنا مِنَ النّار، بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمين۔
اَللَّهُمَّ اغْفِر لِآبائِنا وَأُمَّهاتِنا كَما رَبَّونا صِغاراً، اَللَّهُمَّ مَن كانَ مِنْهُما مَيتاً فَأنْزِل عَلى قَبْرِهِ شَئابِيبَ الرَّحَمات، اَللَّهُمَّ افْسَح لَهُ في قَبْرِهِ مَدَّ بَصَرِه، اَللَّهُمَّ وَاجْمَعْنا بِهِ في دَارِ كَرامَتِه، وَمَن كانَ مِنْهُما حَيّاً فَأضِل في عُمُرِه، وَأحْسِن في عَمَلِه، وَاخْتِم لَنا وَلَهُ بِخاتِمَةِ الْإحْسان۔
اَللَّهُمَّ اغْفِر لِمَوتَى الْمُسْلِمين، الَّذينَ شَهِدوا لَكَ بِالْوَحْدانِيَّة، وَلِنَبِيِّكَ بِالرِّسالَة، وَماتوا عَلَى ذَلِك، اَللَّهُمَّ اغْفِر لَهُم وَارْحَمْهُم، وَعافِهِم وَاعْفُ عَنْهُم، وَاكْرِم نُزُلَهُم وَوَسِّع مُدْخَلَهُم، وَاغْسِلْهُم بِالْماءِ وَالثَّلْجِ وَالْبَرَد، وَنَقِّهِم مِن الذُّنوبِ وَالْخَطايا كَما يُنَقَّى الثَّوبُ الأبْيَضُ مِنَ الدَّنَس۔
اَللَّهُمَّ يا ذَا الْجَلالِ وَالْإكْرام، يا حَيُّ يا قَيّوم، يا بَديعَ السَّماواتِ وَالأرْض، يا وَدودُ يا وَدودُ يا وَدودُ۔
اَللَّهُمَّ فَرِّج هَمَّ الْمَهْمومينَ مِنَ الْمُسْلِمين، وَنَفِّس كَرْبَ الْمَكْروبين، وَاقْضِ الدَّينَ عَنِ المَدينين، وَاشْفِي مَرْضانا وَمَرضَى المُسلِمين،
اَللَّهُمَّ اصْلِح أحْوالَ المُسلِمينَ في كُلِّ مَكان، اَللَّهُمَّ اغْني فَقيرَهُم، اَللَّهُمَّ اشْفي مَريضَهُم، اَللَّهُمَّ اطْعِم جائِعَهُم، اَللَّهُمَّ ارْحِم مَوتاهُم، اَللَّهُمَّ اجْبُر كَسْرَهُم، اَللَّهُمَّ تَوَلَّى أمْرَهُم، برَحْمَتِكَ وَفَضْلِكَ يا أرْحَمَ الرّاحِمين۔
اَللَّهُمَّ إنّا نَسْئَلُكَ مِن خَيرِ كُلِّهِ عاجِلِه و آجِلِه ما عَلِمْنا مِنْهُ وَما لَم نَعْلَم، وَنَعوذُ بِكَ مِنَ الشَّرِّ كُلِّه عاجِلِه و آجِلِه ما عَلِمْنا مِنْهُ وَما لَم نَعْلَم۔
اَللَّهُمَّ اجْعَلنا مِمَّن وُفِّقَ لِقِيامِ رَمَضانَ إيماناً واحْتِساباً، اَللَّهُمَّ اجْعَلنا مِمَّن وُفِّقَ لِقِيامِ لَيلَةِ القَدْر إيماناً واحْتِساباً، بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمين۔
اَللَّهُمَّ تَقَبَّل صِيامَنا وَقِيامَنا وَسائِرَ أعْمالِنا۔
اَللَّهُمَّ إنّا نَعوذُ بِكَ أن نُشْرِكَ بِكَ وَنَحْنُ نَعْلَم، وَنَسْتَغْفِرُكَ لِما لا نَعْلَم، اَللَّهُمَّ إنّا نَعوذُ بِرِضاكَ مِن سَخَطِك، وَبِمُعافاتِكَ مِن عُقوبَتِك، وَبِكَ مِنْكَ لا نُحْصي ثَناءً عَليك، أنْتَ كَما أثْنَيتَ عَلَى نَفْسِك۔
اللّهُمَّ لا تَدَع لَنا في مَقَامِنا هٰذا، وفي لَيلَةٍ المُبارَكةِ هٰذِه، وفي ساعَتِنا هٰذِه، ونَحنُ نَرجوكَ يا الله، أتَينا إليكَ يا الله، خاضِعين، مُعتَرِفينَ بِذُنوبِنا وتَقصيرِنا، اللّهُمَّ أتَينا إليكَ بِذُنوبِنا، نَرجو عَفوَتِكَ ومَغفِرَتِكَ يا الله۔
اللّهُمَّ لا تَدَع لَنا ذنبًا إلّا غَفَرتَه، ولا هَمًّا إلّا فَرَّجتَه، ولا كَربًا إلّا نَفَّستَه، ولا ولَدًا أو زَوجًا إلّا أصلَحتَه، ولا غائِبًا إلّا سالِمًا لِأهلِهِ يَرَدَدتَه، ولا مُجاهِدًا إلّا نَصَرتَه، ولا عُدُوًّا إلّا خَذَلتَه، ولا يَتيمًا إلّا أكرَمتَه، ولا مُصابًا إلّا شَفَيتَه، ولا مَريضًا إلّا شَفَيته، ولا مُبتَلىً إلّا عافَيتَه، ولا دَينًا إلّا قَضَيتَه، ولا ضآلًّا إلّا هَدَيتَه، ولا مَظلومًا إلّا نَصَرتَه، ولا أسيرًا إلّا فَكَكتَه،ولا مَيتًا إلّا رَحِمتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرةِ هِي لَكَ رِضًا ولا فيها صَلاح إلّا قَضَيتَها ويَسَّرتَها بِرَحمَتِك يا أرحَمَ الرّاحِمين۔
اَللَّهُمَّ اجْعَلْنا مِمَّن دَعاكَ فَأجَبْتَه، وَاسْتَهْداكَ فَهَديتَه، وَاسْتَنْصَرَكَ فَنَصَرْتَه، وَاسْتَغْفَرَكَ فَغَفَرْتَ لَه، ببِرَحْمَتِكَ وَفَضْلِكَ وَجودِكَ يا أرْحَمَ الرّاحِمين۔
اَللَّهُمَّ صَلِّ عَلَى نَبِيِّنا مُحَمَّد، وَعَلَى آلِ نَبِيِّنا مُحَمَّد، كَما صَلَّيتَ عَلَى إبْراهيمَ وَعَلَى آلِ إبْراهيم، إنَّكَ حَميدٌ مَجيد، وَبارِك اللَّهُمَّ عَلَى نَبِيِّنا مُحَمَّد، وَعَلَى آلِ نَبِيِّنا مُحَمَّد، كَما بارَكْتَ عَلَى إبْراهيمَ وَعَلَى آلِ إبْراهيم، إنَّكَ حَميدٌ مَجيد۔

صَدَقَ اللهُ العَظيمُ الّذي لا إلٰهَ إلّا هُوَ المُتَوَحِّدُ فِي الجَلالِ بِكَمالِ الجَمالِ تَعظيماً وتَكبيراً۔
المُتَفَرِّدُ بِتَصريفِ الأحوالِ عَلى التَفصيلِ والإجمالِ تَقديراً وتَدبيراً
المُتَعالي بِعَظمَتِهِ ومَجدِهِ، «الَّذِي نَزَّلَ الفُرقَانَ عَلَىٰ عَبدِهِ لِيَكُونَ لِلعَالَمِينَ نَذِيرًا»
وصَدَقَ رَسولُهُ صَلَّى اللهُ عَلَيهِ وسَلَّمَ تَسليمًا كَثيرًا، الَّذي أرسَلَهُ إلَى جَميعِ الثَّقَلَينِ الإنسِ والجِنِّ بَشيرًا ونَذيرًا، وداعِيًا إلى اللهِ بِإذنِهِ وسِراجًا مُنيرًا۔
صَدَقَ الله، ومَن أصدَقُ مِنَ اللهِ قيلًا، ومَن أصدَقُ مِنَ اللهِ حَديثًا، قُل صَدَقَ الله، فَاتَبِعُوا مِلَّةَ إبراهيمَ حَنيفًا۔
اَللَّهُمَّ اقْسِم لَنا مِن خَشْيَتِك ما تَحولُ بِهِ بَينَنا وَبَينَ مَعْصِيَتِك، وَمِن طاعَتِكَ ما تُبَلِّغُنا بِه جَنَّتَك، وَمِن اليَقينِ ما تُهَوِّنُ بِه عَلَينا مَصائِبَ الدُّنْيا، اللَّهُمَّ وَمَتِّعْنا بِأسْماعِنا، وَأبْصارِنا، وَقُوّاتِنا أبَداً ما أبْقَيتَنا، وَاجْعَلْهُ الْوارِثَ مِنّا، وَاجْعَل ثَأرَنا عَلَى مَن ظَلَمَنا، وَانْصُرْنا عَلَى مَن عادانا، وَلا تَجْعَلْ مُصيبَتَنا في دينِنا، وَلا تَجْعَلِ الدُّنْيا أكْبَرَ هَمِّنا، وَلا مَبْلَغَ عِلْمِنا، وَلا إلَى النّارِ مَصيرَنا، وَاجْعَلِ الْجَنَّةَ هِيَ دارَنا وَقَرارَنا، بِرَحْمَتِكَ وَفَضْلِكَ وَجودِكَ يا أرْحَمَ الرّاحِمين۔
اللّهُمَّ إنّا عَبيدُكَ بَنو عَبيدِكَ بَنو إمآئِك ، نَواصينا بِيَدِك ، ماضٍ فينا حُكمُك، عدلٌ فينا قَضآؤك، نَسألُكَ اللّهُمَّ بِكُلِّ اسمٍ هُوَ لَكَ سَمَّيتَ بِهِ نَفسَك، أو أنزَلتَهُ في كِتابِك، أو عَلّمتَهُ أحَداً مِن خَلقِك، أوِ استأثَرتَ بِهِ في عِلمِ الغَيبِ عنِدَك، أن تَجعَلِ القُرآنَ العَظيمَ الكَريمَ رَبيعَ قُلوبِنا، ونورَ صُدورِنا، وجَلاءَ أحزانِنا، وذهابَ هُمومِنا وغُمومِنا، وسَائِقَنا ودَليلَنا إلَيك، وإلىٰ جَنّاتِكَ جَنّاتٍ النَّعيم۔
اللّهُمَّ ارحَمنا بِالقُرآنِ العَظيم، اللّهُمَّ احفِظنا بِالقُرآنِ العَظيم، اللّهُمَّ أكرِمنا بِالقُرآنِ العَظيم، اللّهُمَّ ارفَعنا بِالقُرآنِ العَظيم، اللّهُمَّ أعِزَّنا بِالقُرآنِ العَظيم، اللّهُمَّ نَوِّر قُلوبَنا بِالقُرآنِ العَظيم، وجَعَلهُ لَنا إمامًا ونورًا وهُدىً ورَحمَة، وذَكِّرنا مِنهُ ما نُسّينا، وعَلّمنا مِنهُ ما جَهِلنا، وارزُقنا تِلاوَتَهُ آناءَ الَّيلِ وأطرافَ النَّهار، عَلى الوَجهِ الَّذي يُرضيكَ عَنّا۔
اللّهُمَّ احفظنا بِالقُرآنِ العَظيم، اللّهُمَّ احفظنا بِالقُرآنِ قآئِمين، واحفظنا بِالقُرآنِ قآعِدين، واحفظنا بِالقُرآنِ راقدين، واحفظنا بِالقُرآنِ ساجِدين
اللّهُمَّ طَهِّر قُلوبَنا مِنَ النِّفاق، وأعمالَنا مِنَ الرِياء، وألسِنَتَنا مِنَ الكَذِب، إنَّكَ تَعلمُ خَائِنَةَ الأعيُنِ وما تُخفِى الصُّدور -
لا إلٰه إلّا الله، رَبُّ الأرباب، ومُسبِّبُ الأسباب، وخَالقُ خَلقِهِ مِن تُراب، غافِرُ الذَّنبِ وقابِلُ التَّوبِ شَديدِ العِقاب، ذي الطول لا إلٰهَ إلّا هُوَ عَلَيهِ تَوَكَّلتُ وإلَيهِ مَتاب
لا إلٰه إلّا اللهُ مَلِكِ الحَقُّ المُبين، لا إلٰه إلّا اللهُ رَبُّ السَّمٰوٰتِ ورَبُّ العَرشِ الكَريم، لا إلٰه إلّا اللهُ الرَّحمٰنُ الرَّحيم، لا إلٰه إلّا اللهُ العَزيزُ الكَريم، لا إلٰه إلّا اللهُ الغَفورُ الحَليم
لا إلٰه إلّا الله، ولا نَعبُدُ إلّا إيّاه، مُخلِصينَ لَهُ الدّينَ ولَو كَرِهِ الكافِرون
لا إلٰه إلّا اللهُ حَقًّا حَقًّا، لا إلٰه إلّا اللهُ صِدقًا ورِقًّا، لا إلٰه إلّا اللهُ صَدَقَ وَعدَه، لا إلٰه إلّا اللهُ أنجَزَ وَعدَه، لا إلٰه إلّا اللهُ هَزَمَ الأحزابَ وَحدَه، لا إلٰه إلّا اللهُ مُحَمِّدُ الرَّسولَ الله
اللّهُمَّ إنّا نَستَعينُكَ ونَستَغفِرُكَ ونَستَهديك، وَنُؤمِنُ بِكَ ونَتَوَكَّلُ عَلَيك، ونُثني عَلَيكَ الخَيرَ كُلِّه، نَشكُرُكَ ولا نَكفُرُك، ونَخلَعُ ونَترُكُ مَن يَفجُرُك، اللّهُمَّ إيّاكَ نَعبُدُ ولَكَ نُصَلّي وَنَسجُد، وإلَيكَ نَسعىٰ ونَحفِد، نَرجو رَحمَتَكَ ونَخشىٰ عَذابَك، إنَّ عَذابَكَ الجِدَّ بِالكُفّارِ مُلحِق
اللّهُمَّ لَكَ الحَمدُ عَلىٰ نِعمَةِ الإيمان، ولَكَ الحَمدُ عَلىٰ نِعمَةِ القُرآن، ولَكَ الحَمدُ عَلىٰ نِعمَةِ الإسلام، ولَكَ الحَمدُ عَلىٰ نِعمَةِ رَمَضان، اللّهُمَّ لَكَ الحَمدُ حَتّىٰ تَرضىٰ، ولَكَ الحَمدُ إذا رَضيت، ولَكَ الحَمدُ بَعدَ الرِّضىٰ
اللّهُمَّ لَكَ الحَمدُ كُلُّه، ولَكَ الشُّكرُ كُلُّه، وإلَيكَ يَرجِعُ الأمرُ كُلُّه، الحَمدُ لِلهِ حَمدًا دائِمًا، الحَمدُ لِلهِ حَمدًا سَرمدًا، الحَمدُ لِلهِ حَمدًا أبدًا، الحَمدُ لِلهِ عَدَدًا كُلِّ شَئ، الحَمدُ لِلهِ فَوقَ ما خَلَق، الحَمدُ لِلهِ عَدَدَ ما خَلَق، الحَمدُ لِلهِ عَدَدَ ما يَكون، الحَمدُ لِلهِ عَدَدَ ما هُوَ كائِن، الحَمدُ لِلهِ عَدَدَ ما سَيَكون
سُبحٰنَ اللهِ العَظيم، سُبحٰنَ ذي المُلكِ والمَلَكوت، سُبحٰنَ ذي العِزَّةِ والعَظَمَةِ والقُِدرَةِ والكِبرِياءِ والجَبَروت، سُبحٰنَ اللهِ والحَمدُ لِله، ولا إلٰه إلّا اللهُ واللهُ أكبَر
اللّهُمَّ صَلِّ وسَلِّم علىٰ سَيِّدِنا ونَبِيِّنا وحَبيبِنا مُحَمَّد، البَشيرٍ النَّذير، والسِّراجِ المُنير، مَن بَعَثتَهُ رَحمَةَ الِّلعٰلَمين، الرَئوفُ بِالمؤمِنينَ والرَّحيم
اللّهُمَّ صَلِّ وسَلِّم علىٰ سَيِّدِنا ونَبِيِّنا مُحَمَّد، في الأوَّلين، وصَلِّ وسَلِّم علىٰ سَيِّدِنا ونَبِيِّنا مُحَمَّدٍ في الآخِرين، وصَلِّ وسَلِّم علىٰ سَيِّدِنا ونَبِيِّنا مُحَمَّدٍ في المَلأِ الأعلىٰ إلىٰ يَومِ الدّين، وصَلِّ وسَلِّم علىٰ سَيِّدِنا ونَبِيِّنا في كُلِّ وَقتٍ وحين
اللّهُمَّ اجعَلنا لِكِتابِكَ مِن التّالين، ولِحُروفِهِ وحُدودِهِ مِنَ الحافِظين، اللّهُمَّ اجعَلنا مِمَّن يُحِلُّ حَلالَه، ويُحَرِّمُ حَرامَه، ويَعمَلُ بِمُحكَمِه، ويُؤمِنُ بِمُتَشابِه، ويَتلو مُحَقَّ تِلاوَتِه، اللّهُمَّ لا تَجعَلنا مِمَّن حَفِظَ حُروفَهُ وضَيَّعَ حُدودَه
اللّهُمَّ اجعَلِ القُرآنَ قَائِدَنا ودَليلَنا إلىٰ رِضوانِك، قَائِدَنا ودَليلَنا إلَيك، وإلىٰ جَنّاتِكِ جَنّاتٍ النَّعيم
إلٰهَنا وخالِقَنا ورازِقَنا وراحِمَنا، حَظَرنا خَتمَ كِتابِك، أنَخنا مَطايانا بِبابِك، فَلا تَحرِمنا يا الله، اللّهُمَّ لا تردنا خائضين، ولا تردنا خائبين، ولا عن جنابك مطرودين
إلٰهَنا هٰذا الجَمعُ قَدِ اجتَمَعَ في بَيتِك، رَفَعُوا كُفَّهُم إلَيك، حَظَروا خَتمَ كِتابِك، اللّهُمَّ تَقَبَّل مِنّا خَتمَتَنا هٰذِه، اللّهُمَّ تَقَبَّل مِنّا خَتمَةَ القُرآنِ العَظيم، وارزُقنا نُورَها، اللّهُمَّ ارزُقنا نُورَها وبَرَكَتَها وتَقوىٰها وهُدىٰها وبِرَّها وإحسانَها وفَضلَها
اللّهُمَّ تَقَبَّل مِنّا خَتمَتَنا، وتَجاوَز عَن تَقصيرِنا، اللّهُمَّ تَجاوَز عَن ما بَدَرَ مِنّا خَطأ أو زَلَل أو سَهو أو نِسيان، اللّهُمَّ فَتَجاوَزهُ عَنّا
اللّهُمَّ جَعَلنا مِن أهلِ القُرآن، الّذينَ هُم أهَلُكَ اللهِ وخاصَّتُكَ يا أرحَم الرٰحِمين
اللّهُمَّ لا تَحرِمنا مِن كِتابِك، لا تَحرِمنا مِن آياتِه، لا تَحرِمنا مِن عضاته، لا تَحرِمنا مِن عِبَرِه، لا تَحرِمنا مِن أخلاقِه
إلٰهَنا وراحِمَنا قُلتَ وقَولُكَ الحَقّ، «أَلَم يَأنِ لِلَّذِينَ ءَامَنُوٓا۟ أَن تَخشَعَ قُلُوبُهُم» فَها نَحنُ يا الله، قَد خَشَعت قُلوبُنا لَك، وخَضَعت ؟ لك، ورَغِبَت ألوفُنا لَك، وسَجَدَت جِباهُنا لَك، ووَقَفنا بَينَ يَدَيك
نَسئَلُكَ سُؤالَ المُذنِبين، نَسئَلُكَ سُؤالَ المُقَصِّرين، نَسئَلُكَ سُؤالَ التآئِبين، نَسئَلُكَ سُؤالَ المُنيبين،
اللّهُمَّ إنّا لَنا سُؤالً واحِدًا أن: تَعفُ عَنّا يا الله، اللّهُمَّ إنّكَ عَفُوٌ كَريم، تُحِبُّ العَفوَ فَعفُ عَنّا يا كريم،
اللّهُمَّ اعف عَنّا وتَجاوَز عَنّا سَيِّئاتِنا، وعَن تَقصيرِنا، وعَن خَطَئِنا،
اللّهُمَّ اغفِر لَنا ذُنوبَنا، واستُر لَنا عُيوبَنا، وارحَمنا بِرَحمَتِكَ الَّتي وَسِعَت كُلَّ شَيء،
اللّهُمَّ إنَّا نَرجو رَحمَتَك، ونَخشىٰ عَذابَك، إنَّ عَذابَكَ الجِدَّ بِالكُفّارِ مُلحِق
اللّهُمَّ لا تُعَذِّبنا بِذُنوبِنا فَنَهلَك، «وَإِن لَّم تَغفِر لَنَا وَتَرحَمنَا لَنَكُونَنَّ مِنَ الخٰسِرِينَ»

Qunut > My Qunut

Adnan Mukhtar — Sat, 15 Mar 2025 23:12:50 GMT

اللَّهُمَّ لَكَ الْحَمْدُ حَمْداً كَثيراً طَيِّباً مُبارَكاً فيه، مِلْءَ السَّماواتِ وَمِلْءَ الْأرْض، وَمِلْءَ ما بَينَهُما، وَمِلْءَ ما شئتَ من شَيءٍ بَعْد، أهْلَ الثَّناءِ وَالْمَجْد، أحَقُّ ما قالَ الْعَبْد، وَكُلُّنا لَكَ عَبْد۔
اللَّهُمَّ لا مَانِعَ لِمَا أَعطَيتَ، ولا مُعطِيَ لِمَا مَنَعتَ، ولا يَنفَعُ ذا الجَدِّ مِنكَ الجَدُّ۔
اَللَّهُمَّ إنّا نَشْهَدُ بِأنَّكَ أنْتَ اللَّهُ لا إلَهَ إلّا أنْت، الواحِدُ الأحَدُ الصَّمَد، الَّذي لَمْ يَلِد وَلَم يولَد، وَلَم يَكُن لَهُ كُفُواً أحَد۔
اللَّهُمَّ أَنْتَ الْمَلِكُ لاَ إِلهَ إِلاَّ أَنْتَ، أَنْتَ رَبُِّنَا وَنَحْنُ عَبيدُكَ،
ظَلَمْنَا أنْفُسَنَا، وَاعْتَرَفْنا بِذُنوبِنا، فَاغْفِرْ لَنا الذُنُوبَ جَمِيعًا، إِنَّهُ لاَ يَغْفِرُ الذُّنُوبَ إِلاَّ أَنْتَ،
اللَّهُمَّ اهْدِنَا لأَِحْسَنِ الأَخْلاَقِ لاَ يَهْدِي لأَِحْسَنِهَا إِلاَّ أَنْتَ، وَاصْرِفْ عَنَّا سَيِّئَهَا، لاَ يَصْرِفُ عَنَّا سَيِّئَهَا إِلاَّ أَنْتَ
اَللَّهُمَّ اهْدِنا في مَن هَدَيت، وَعافِنا في مَن عافَيت، وَتَوَلَّنا في مَن تَوَلّيت، وَبارِك لَنا في ما أعْطَيت، وَقِنا شَرَّ ما قَضَيت، إنَّكَ تَقْضي بالحقِّ وَلا يُقْضَى عَلَيك، إنَّه لا يَذِلُّ مَن والَيت، وَلا يَعِزُّ مَن عادَيت
لَبَّيْكَ وَسَعْدَيْكَ، وَالْخَيْرُ كُلُّهُ فِي يَدَيْكَ، وَالشَّرُّ لَيْسَ إِلَيْكَ، نَحْنُ بِكَ وَإِلَيْكَ، تَبَارَكْتَ وَتَعَالَيْتَ، وَنَسْتَغْفِرُكَ وَنَتُوبُ إِلَيْكَ
اللّهُمَّ إنّا نَستَعينُكَ، ونَستَغفِرُكَ ونَستَهديك، وَنُؤمِنُ بِكَ ونَتَوَكَّلُ عَلَيك، ونُثني عَلَيكَ الخَيرَ كُلِّه، ونَشكُرُكَ ولا نَكفُرُك، ونَخلَعُ ونَترُكُ مَن يَفجُرُك، اللّهُمَّ إيّاكَ نَعبُدُ ولَكَ نُصَلّي وَنَسجُد، وإلَيكَ نَسعىٰ ونَحفِد، وَنَرجو رَحمَتَكَ ونَخشىٰ عَذابَك، إنَّ عَذابَكَ الجِدَّ بِالكُفّارِ مُلحِق
اللّهُمَّ إنّا عَبيدُكَ بَنو عَبيدِكَ بَنو إمآئِك، نَواصينا بِيَدِك، ماضٍ فينا حُكمُك، عدلٌ فينا قَضآؤك، نَسألُكَ اللّهُمَّ بِكُلِّ اسمٍ هُوَ لَكَ، سَمَّيتَ بِهِ نَفسَك، أو أنزَلتَهُ في كِتابِك، أو عَلِّمتَهُ أحَداً مِن خَلقِك، أوِ استأثَرتَ بِهِ في عِلمِ الغَيبِ عنِدَك، أن تَجعَلِ القُرآنَ العَظيمَ رَبيعَ قُلوبِنا، ونورَ صُدورِنا، وجَلاءَ أحزانِنا، وذهابَ هُمومِنا وغُمومِنا۔
اللّهُمَّ ارحَمنا بِالقُرآنِ العَظيم، اللّهُمَّ ارفَعنا بِالقُرآنِ العَظيم، اللّهُمَّ أعِزَّنا بِالقُرآنِ العَظيم، اللّهُمَّ نَوِّر قُلوبَنا بِالقُرآنِ العَظيم، وجَعَلهُ لَنا إمامًا ونورًا وهُدىً ورَحمَة۔ ~~
~~اللّهُمَّ ذَكِّرنا مِنهُ ما نُسّينا، وعَلّمنا مِنهُ ما جَهِلنا، وارزُقنا تِلاوَتَهُ آناءَ الَّيلِ وأطرافَ النَّهار، عَلى الوَجهِكَ الَّذي يُرضيكَ عَنّا۔
اللَّهُمَّ انفَعنا بما علَّمتَنا، وعلِّمْنا ما ينفَعُنا، وزِدنا عِلمًا عَلَى عِلمِنا۔
اللّهُمَّ طَهِّر قُلوبَنا مِنَ النِّفاق، وأعمالَنا مِنَ الرِياء، وألسِنَتَنا مِنَ الكَذِب، فَإنَّكَ تَعلمُ خَائِنَةَ الأعيُنِ وما تُخفِى الصُّدور۔
اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَمِن قَلبٍ لا يَخشَع، وَمِن دُعاءٍ لاَ يُسمَعُ، وَمِن نَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ۔
لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين۔ ~~
~~لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الخاطيئين۔ ~~
~~لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن المذنوبين۔ ~~
~~ربّنا ظَلَمْنَا أَنْفُسَنَا وَإِنْ لَمْ تَغْفِرْ لَنَا وَتَرْحَمْنَا لَنَكُونَنَّ مِنَ الْخَاسِرِينَ۔
اللَّهُمَّ إِنَّكَ عَفُوٌّ كَريمٌ، تُحِبُّ الْعَفْوَ فَاعْفُ عَنَّا!
اَللَّهُمَّ إنّا نَسْألُكَ بِأسْمائِكَ الْحُسْنَى وَصِفاتِكَ الْعُلَى أن تَعْتِقَ رِقابَنا مِنَ النّار، اَللَّهُمَّ اعْتِق رِقابَنا، وَرِقابَ آبائِن،ا وَأُمَّهاتِنا، وَأزْواجِنا وَذُرِّيّاتِنا، وَإخْوانِنا مِنَ النّار، بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمين۔
اللَّهُمَّ اغسِل خَطايانا وخَطاياهُم بِالماءِ الثَلجِ والبَرَد، وَنَقِّ قَلُوبَنا وقَلُوبُهُم مِنَ الخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَسِ، وَباعِد بَينَنا وَبَينَ خَطايانا كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ.
اَللَّهُمَّ اغْفِر للوالدينا، وارحمهم كما ربّونا صغارًا
اَللَّهُمَّ اغْفِر لِلْمُسْلِمين وَالْمُسْلِمات، وَالمُؤمنينَ والمُؤمِنات، الأحياءِ مِنهم والأموات إنّك سميعٌ قريبٌ مجيبٌ للدعوات۔
اللَّهُمَّ انْصُرْ إِخْوَانَنا الْمُسْلِمِينَ فِي كُلِّ مَكَان
اللَّهُمَّ اهْزِمْ أعْداءَ المُسْلِمِينَ وَانْصُرْنا عَلَيهِم
اللَّهُمَّ إِنَّا نَجْعَلُكَ فِي نُحُوْرِ أَعْدَائِنَا، وَنَعُوْذُ بِكَ مِنْ شُرُوْرِهِمْ
اللَّهُمَّ يَا مُنْزِلَ الكِتَابِ، وَيَا مُجْرِيَ السِّحَابِ، وَيَا هَازِمَ الأَحْزَابِ، اِهْزِمْهُمْ وَانْصُرْنَا عَلَيْهِمْ
رَبَّنا إِنِّا لِمَا أَنْزَلْتَ إِلَينَا مِنْ خَيْرٍ فُقَرَاء، رَبَّنا إِنِّا لِمَا أَنْزَلْتَ إِلَينَا مِنْ خَيْرٍ فُقَرَاء
اللَّهُمَّ يَا فَارِجَ الْهَمِّ، وَكَاشِفَ الْغَمِّ، يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّين، رَحْمَانَ الدُنْيَا وَالْآخِرَة
اللَّهُمَّ إِليكَ نَشْكُو ضَعْفَ قُوَّتِنَا، وَقِلَّةَ حِيلَتِنَا وَهَوَانِنَا عَلَى النَّاسِ، يَا أَرْحَمَ الرَّاحِمِينَ
اللَّهُمَّ بِحَقِّ عَيْنِكَ الَّتِي لَا تَنَامُ وَعِزَّتِكَ الَّذِي لَا يُضَامُ أَرِنَا عَجَائِبَ قُدْرَتِكَ فِي نَصْرِهِم وَحِفْظِهِم
اللَّهُمَّ افْرِغْ عَلَيْهِم صَبْرًا وَثَبِّتْ أَقْدَامَهُم وَانْصُرْهُم عَلَى الْقَوْم الْكَافِرِينَ الظّالِمِين
رَبَّنا إِنِّا لِمَا أَنْزَلْتَ إِلَينَا مِنْ خَيْرٍ فُقَرَاء، رَبَّنا إِنِّا لِمَا أَنْزَلْتَ إِلَينَا مِنْ خَيْرٍ فُقَرَاء
اللَّهُمَّ يَا فَارِجَ الْهَمِّ، وَكَاشِفَ الْغَمِّ، يَا مُجِيبَ دَعْوَةِ الْمُضْطَرِّين، رَحْمَانَ الدُنْيَا وَالْآخِرَة
اللَّهُمَّ فَرِّجِ الْهَمِّ عَنِ الْمَهْمُومِينَ، وَنَفِّسِ الْكَرْبَ مِنَ الْمَكْرُوبِينَ
اللَّهُمَّ عَلَيْكَ بِأَعْدَائِكَ أَعْدَاءَ الدِّينَ
اَللَّهُمَّ اغْفِر مَوتَى المُسْلِمينَ، اَللَّهُمَّ اغْفِر لَهُم وَارْحَمْهُم، وَعافِهِم وَاعْفُ عَنْهُم، وَاكْرِم نُزُلَهُم وَوَسِّع مُدْخَلَهُم، وَاغْسِلْهُم بِالْماءِ وَالثَّلْجِ وَالْبَرَد، وَنَقِّهِم مِن الذُّنوبِ وَالْخَطايا كَما يُنَقَّى الثَّوبُ الأبْيَضُ مِنَ الدَّنَس، اللَّهُمَّ باعِد بَينَهُم وَبَينَ خَطاياهُم كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ.
اللَّهُمَّ آتِ نُفُوسَنا تَقواها، وزَكِّها أنتَ خَيرُ مَن زَكّاها، أنتَ وَلِيُّها ومَولاها۔
رَبَّنا هَب لَنا مِن أَزواجِنا وَذُرِّيّاتِنا قُرَّةَ أَعيُنٍ، واجعَلنا لِلمُتَّقينَ إِمَامًا۔
اللّهُمَّ لا تَدَع لَنا في مَقَامِنا هٰذا، وفي لَيلَةٍ المُبارَكةِ هٰذِه، وفي ساعَتِنا هٰذِه ذنبًا إلّا غَفَرتَه:
ولا هَمًّا إلّا فَرَّجتَه، ولا كَربًا إلّا نَفَّستَه، ولا ولَدًا أو زَوجًا إلّا أصلَحتَه، ولا مَريضًا إلّا شَفَيته، ولا مُبتَلىً إلّا عافَيتَه، ولا دَينًا إلّا قَضَيتَه، ولا ضآلًّا إلّا هَدَيتَه، ولا مَظلومًا إلّا نَصَرتَه، ولا مَيتًا إلّا رَحِمتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرةِ هِي لَكَ رِضًا ولنا فيها صَلاح إلّا قَضَيتَها ويَسَّرتَها بِرَحمَتِك يا أرحَمَ الرّاحِمين۔
اللَّهمَّ آتِنا فِي الدُّنيا حَسنةً، وفي الآخرةِ حَسنةً، وقِنا عذابَ النَّارِ۔
رَبَّنَا لَا تُؤَاخِذْنَا إِنْ نَسِينَا أَوْ أَخْطَأْنَا ۚ رَبَّنَا وَلَا تَحْمِلْ عَلَيْنَا إِصْرًا كَمَا حَمَلْتَهُ عَلَى الَّذِينَ مِنْ قَبْلِنَا ۚ رَبَّنَا وَلَا تُحَمِّلْنَا مَا لَا طَاقَةَ لَنَا بِهِ ۖ وَاعْفُ عَنَّا وَاغْفِرْ لَنَا وَارْحَمْنَا ۚ أَنْتَ مَوْلَانَا فَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ۔ ~~
~~اَللَّهُمَّ أنتَ الغَنيُّ ونحن الفقراءُ إليكَ، أنتَ القويُّ ونحن الضُعفاءُ إليكَ، أنتَ العزيز ونحن الأذِّلاءُ بين يديكَ۔
اللّهُمَّ اعف عَنّا وتَجاوَز عَن سَيِّئاتِنا، وتَجاوَز عَن تَقصيرِنا، وعَن خَطَئِنا، ~~
~~اَللَّهُمَّ تَقَبَّل صِيامَنا، وَقِيامَنا، وصلاتنَا، وَخُشوعَنا، ورُكوعَنا، وسُجودَنا، وزكاتَنا، وصَدَقاتَنا، اَللَّهُمَّ تَقَبَّل دُعاءَنا، اَللَّهُمَّ تَقَبَّل سائِرَ أعْمالَنا۔
اللهم انك قُلْتَ اُدعوني استجب لكم، اللهم إنا دعوناك كما امرتنا، فبرحمتك استجب لنا كما وعدتنا يا أكرم الأكرمين۔
اللّهُمَّ اغفِر لَنا ذُنوبَنا، واستُر لَنا عُيوبَنا، وارحَمنا بِرَحمَتِكَ يا أرحم الراحمين
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا، إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين۔
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن۔

أدعية ختم القرآن

Adnan Mukhtar — Sun, 01 Sep 2024 05:32:55 GMT

صَدَقَ اللهُ العَظيمُ الّذي لا إلٰهَ إلّا هُوَ المُتَوَحِّدُ فِي الجَلالِ بِكَمالِ الجَمالِ تَعظيماً وتَكبيراً -
المُتَفَرِّدُ بِتَصريفِ الأحوالِ عَلى التَفصيلِ والإجمالِ تَقديراً وتَدبيراً
المُتَعالي بِعَظمَتِهِ ومَجدِهِ، «الَّذِي نَزَّلَ الفُرقَانَ عَلَىٰ عَبدِهِ لِيَكُونَ لِلعَالَمِينَ نَذِيرًا»
وصَدَقَ رَسولُهُ صَلَّى اللهُ عَلَيهِ وسَلَّمَ تَسليمًا كَثيرًا، الَّذي أرسَلَهُ إلَى جَميعِ الثَّقَلَينِ الإنسِ والجِنِّ بَشيرًا ونَذيرًا، وداعِيًا إلى اللهِ بِإذنِهِ وسِراجًا مُنيرًا
صَدَقَ الله، ومَن أصدَقُ مِنَ اللهِ قيلًا، ومَن أصدَقُ مِنَ اللهِ حَديثًا، قُل صَدَقَ الله، فَاتَبِعُوا مِلَّةَ إبراهيمَ حَنيفًا -
اللَّهُمَّ اجعَل صِيامَنا فِي هَذا الشَهرِ المُبارَكِ صِيامَ الصّائِمينَ، وَقِيامَنا فيِهِ قِيامَ القائِمينَ، وَ نَبِّهنا فيهِ عَن نَومَةِ الغافِلينَ، واعفُ عَنّا يا عافِياً عَنِ المُجرِمينَ. اَللّهُمَّ قَرِّبنا فيهِ إلَى مَرضاتِك، وَجَنِّبنا فيهِ مِن سَخَطِكَ وَنَقِماتِك، وَوَفِّقنا فيهِ لِقِرائَةِ آياتِك، بِرَحمَتِكَ يا أرحَمَ الراحمين.
اللّهُمَّ إنّا عَبيدُكَ بَنو عَبيدِكَ بَنو إمآئِك، نَواصينا بِيَدِك، ماضٍ فينا حُكمُك، عدلٌ فينا قَضآؤك، نَسألُكَ اللّهُمَّ بِكُلِّ اسمٍ هُوَ لَكَ سَمَّيتَ بِهِ نَفسَك، أو أنزَلتَهُ في كِتابِك، أو عَلّمتَهُ أحَداً مِن خَلقِك، أوِ استأثَرتَ بِهِ في عِلمِ الغَيبِ عنِدَك، أن تَجعَلِ القُرآنَ العَظيمَ رَبيعَ قُلوبِنا، ونورَ صُدورِنا، وجَلاءَ أحزانِنا، وذهابَ هُمومِنا وغُمومِنا، وسَائِقَنا ودَليلَنا إلَيك، وإلىٰ جَنّاتِكَ جَنّاتٍ النَّعيم -
اللّهُمَّ ارحَمنا بِالقُرآنِ العَظيم، اللّهُمَّ ارفَعنا بِالقُرآنِ العَظيم، اللّهُمَّ أعِزَّنا بِالقُرآنِ العَظيم، اللّهُمَّ نَوِّر قُلوبَنا بِالقُرآنِ العَظيم، وجَعَلهُ لَنا إمامًا ونورًا وهُدىً ورَحمَة، وذَكِّرنا مِنهُ ما نُسّينا، وعَلّمنا مِنهُ ما جَهِلنا، وارزُقنا تِلاوَتَهُ آناءَ الَّيلِ وأطرافَ النَّهار، عَلى الوَجهِ الَّذي يُرضيكَ عَنّا -
اللَّهُمَّ اجعَلنا مِمَّن يُحِلُّ حَلالَه، ويُحَرِّمُ حَرامَه، ويَعمَلُ بِمُحكَمِه، ويُؤمِنُ بِمُتَشابِهِه، ويَتلُوهُ حَقَّ تِلاوَتِه. اللَّهُمَّ اجعَلنا مِمَّن يُقِيمُ حُرُوفَهُ وحُدُودَه، ولا تَجعَلنا مِمَّن يُقِيمُ حُرُوفَهُ ويُضَيِّعُ حُدُودَه، يا حَيُّ يا قَيُّوم.
اللَّهُمَّ ألبِسنا بِهِ الحُلَل، وأسكِنا بِهِ الظُلَل، وادفَع عَنّا بِهِ النِقَم، وزِدنا فِيهِ مِنَ النِعَم، يا حَيُّ يا قَيُّوم، اللَّهُمَّ اجعَلنا مِن أهلِ القُرآن، الَّذِينَ هُم أهلُكَ وخاصَّتُك، يا ذا الجَلالِ والإكرام -
اللَّهُمَّ انفَعنا بما علَّمتَنا، وعلِّمنا ما ينفَعُنا، وزِدنا عِلمًا عَلَى عِلمِنا -
اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن عِلمٍ لا يَنفَع، وَمِن قَلبٍ لا يَخشَع، وَمِن دُعاءٍ لاَ يُسمَعُ، وَمِن نَفسٍ لا تَشبَع، اللَّهُمَّ إنِّا نَعُوذُ بِكَ مِن هَؤُلاَءِ الأربَعِ -
اَللَّهُمَّ إنّا نَسْألُكَ بِأسْمائِكَ الْحُسْنَى وَصِفاتِكَ الْعُلَى: أن تَعْتِقَ رِقابَنا مِنَ النّار، اَللَّهُمَّ اعْتِق رِقابَنا وَرِقابَ آبائِنا وَأُمَّهاتِنا وَأزْواجِنا وَذُرِّيّاتِنا وَإخْوانِنا مِنَ النّار، بِرَحْمَتِكَ يا أرْحَمَ الرّاحِمين -
اَللَّهُمَّ اغْفِر لِآبائِنا وَأُمَّهاتِنا كَما رَبَّونا صِغاراً، اَللَّهُمَّ مَن كانَ مِنْهُما مَيتاً فَأنْزِل عَلى قَبْرِهِ شَئابِيبَ الرَّحَمات، اَللَّهُمَّ افْسَح لَهُ في قَبْرِهِ مَدَّ بَصَرِه، اَللَّهُمَّ وَاجْمَعْنا بِهِ في دَارِ كَرامَتِه، وَمَن كانَ مِنْهُما حَيّاً فَأضِل في عُمُرِه، وَأحْسِن في عَمَلِه، وَاخْتِم لَنا وَلَهُ بِخاتِمَةِ الْإحْسان -
اَللَّهُمَّ اغْفِر لِمَوتَى الْمُسْلِمين، الَّذينَ شَهِدوا لَكَ بِالْوَحْدانِيَّة، وَلِنَبِيِّكَ بِالرِّسالَة، وَماتوا عَلَى ذَلِك، اَللَّهُمَّ اغْفِر لَهُم وَارْحَمْهُم، وَعافِهِم وَاعْفُ عَنْهُم، وَاكْرِم نُزُلَهُم وَوَسِّع مُدْخَلَهُم، وَاغْسِلْهُم بِالْماءِ وَالثَّلْجِ وَالْبَرَد، وَنَقِّهِم مِن الذُّنوبِ وَالْخَطايا كَما يُنَقَّى الثَّوبُ الأبْيَضُ مِنَ الدَّنَس -
اَللَّهُمَّ يا ذَا الْجَلالِ وَالْإكْرام، يا حَيُّ يا قَيّوم، يا بَديعَ السَّماواتِ وَالأرْض، يا وَدودُ يا وَدودُ يا وَدودُ -
اَللَّهُمَّ فَرِّج هَمَّ الْمَهْمومينَ مِنَ الْمُسْلِمين، وَنَفِّس كَرْبَ الْمَكْروبين، وَاقْضِ الدَّينَ عَنِ المَدينين، وَاشْفِي مَرْضانا وَمَرضَى المُسلِمين، اَللَّهُمَّ اصْلِح أحْوالَ المُسلِمينَ في كُلِّ مَكان، اَللَّهُمَّ اغْني فَقيرَهُم، اَللَّهُمَّ اشْفي مَريضَهُم، اَللَّهُمَّ اطْعِم جائِعَهُم، اَللَّهُمَّ ارْحِم مَوتاهُم، اَللَّهُمَّ اجْبُر كَسْرَهُم، اَللَّهُمَّ تَوَلَّى أمْرَهُم، برَحْمَتِكَ وَفَضْلِكَ يا أرْحَمَ الرّاحِمين -
اللَّهُمَّ إنِّا نَسألُكَ مِنَ الخيرِ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، ونَعُوذُ بِكَ مِنَ الشَّرِّ كُلِّهِ عاجِلِه وآجِلِه ما عَلِمنا مِنهُ وما لَم نَعلم، اللَّهُمَّ إنِّا نَسألُكَ مِن خَيرِ ما سَألَكَ مِنهُ عَبدُكَ ونَبِيُّكَ، ونَعُوذُ بِكَ مِن شَرِّ ما عاذَ بهِ عَبدُكَ ونَبِيُّكَ، اللَّهُمَّ إنِّا نَسألُكَ الفِردَوسَ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَعُوذُ بِكَ مِنَ النارِ وما قَرَّبَ إلَيها مِن قَولٍ أو عَمَل، ونَسألُكَ أن تَجعَلَ كلَّ قَضاءٍ قَضَيتَهُ لَنا خيرًا يا رَبَّ العالَمِين.
اَللَّهُمَّ اقْسِم لَنا مِن خَشْيَتِك ما تَحولُ بِهِ بَينَنا وَبَينَ مَعْصِيَتِك، وَمِن طاعَتِكَ ما تُبَلِّغُنا بِه جَنَّتَك، وَمِن اليَقينِ ما تُهَوِّنُ بِه عَلَينا مَصائِبَ الدُّنْيا، اللَّهُمَّ وَمَتِّعْنا بِأسْماعِنا، وَأبْصارِنا، وَقُوّاتِنا أبَداً ما أبْقَيتَنا، وَاجْعَلْهُ الْوارِثَ مِنّا، وَاجْعَل ثَأرَنا عَلَى مَن ظَلَمَنا، وَانْصُرْنا عَلَى مَن عادانا، وَلا تَجْعَلْ مُصيبَتَنا في دينِنا، وَلا تَجْعَلِ الدُّنْيا أكْبَرَ هَمِّنا، وَلا مَبْلَغَ عِلْمِنا، وَلا إلَى النّارِ مَصيرَنا، وَاجْعَلِ الْجَنَّةَ هِيَ دارَنا وَقَرارَنا، بِرَحْمَتِكَ وَفَضْلِكَ وَجودِكَ يا أرْحَمَ الرّاحِمين -
اللّهُمَّ لا تَدَع لَنا في مَقَامِنا هٰذا، وفي لَيلَةِ المُبارَكةِ هٰذِه، وفي ساعَتِنا هٰذِه ذنبًا إلّا غَفَرتَه، ولا هَمًّا إلّا فَرَّجتَه، ولا كَربًا إلّا نَفَّستَه، ولا ولَدًا أو زَوجًا إلّا أصلَحتَه، ولا غائِبًا إلّا سالِمًا لِأهلِهِ يَرَدَدتَه، ولا مُجاهِدًا إلّا نَصَرتَه، ولا عُدُوًّا إلّا خَذَلتَه، ولا يَتيمًا إلّا أكرَمتَه، ولا مُصابًا إلّا شَفَيتَه، ولا مَريضًا إلّا شَفَيته، ولا مُبتَلىً إلّا عافَيتَه، ولا دَينًا إلّا قَضَيتَه، ولا ضآلًّا إلّا هَدَيتَه، ولا مَظلومًا إلّا نَصَرتَه، ولا أسيرًا إلّا فَكَكتَه،ولا مَيتًا إلّا رَحِمتَه، ولا حاجَةً مِن حَوائِجِ الدُنيا والآخِرةِ هِي لَكَ رِضًا ولا فيها صَلاح إلّا قَضَيتَها ويَسَّرتَها بِرَحمَتِك يا أرحَمَ الرّاحِمين -
اللَّهُمَّ إنَّكَ عَفُوٌّ كَرِيمٌ تُحِبُّ العَفوَ فاعفُو عَنّا.
رَبَّنا اغفِر لَنا ولإخوانِنا الَّذِينَ سَبَقُونا بِالإيمان، ولا تَجعَل فِي قُلُوبِنا غِلاًّ لِلَّذِينَ آمَنُوا، رَبَّنا إنَّكَ رَؤُوفٌ رَحِيِمٌ.
اللَّهُمَّ ألِّف بَينَ قُلُوبِنا، وأصلِح ذاتَ بَينِنا، واهدِنا سُبُلَ السَّلاَم، ونَجِّنا مِنَ الظُّلُماتِ إلَى النُور، وَجَنِّبنا الفَواحِشَ ما ظَهَرَ مِنها وَما بَطَن.
اللَّهُمَّ اهدِنا لِأحسَنِ الأخلاَقِ، لا يَهدِي لِأحسَنِها إلاّ أنتَ، واصرِف عَنّا سَيِّئَها، لا يَصرِفُ عَنّا سَيِّئَها إلاّ أنت، لَبَّيكَ وَسَعدَيكَ، والخَيرُ كُلُّهُ فِي يَدَيك، والشَرُّ لَيسَ إلَيكَ، نَحنُ بِكَ وَإلَيك، تَبارَكتَ وَتَعالَيتَ، نَستَغفِرُكَ وَنَتُوبُ إلَيكَ.
اللَّهُمَّ آتِ نُفُوسَنا تَقواها، وزَكِّها أنتَ خَيرُ مَن زَكّاها، أنتَ وَلِيُّها ومَولاها، ولَكَ مَماتَها ومَحياها.
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِنَ العَجزِ والكَسَلِ، والجُبنِ والبُخل، وسُوءِ الكِبَرِ والمَأثَمِ والمَغرَمِ.
اللَّهُمَّ إنّا نَعُوذُ بِكَ مِن عَذابِ جَهَنَّمَ ومِن عَذابِ القَبرِ، ومِن شَرِّ فِتنَةِ الغِنَى وشَرِّ فِتنَةِ الفَقرِ، ومِن فِتنَةِ المَحيا والمَماتِ، وَمِن شَرِّ فِتنَةِ المَسِيحِ الدَّجّالِ.
اللَّهُمَّ اغسِل خَطايانا بِماءِ الثَلجِ والبَرَد، وَنَقِّ قَلُوبَنا مِنَ الخَطايا كَما يُنَقَّى الثَوبُ الأبيَضُ مِنَ الدَنَسِ، وَباعِد بَينَنا وَبَينَ خَطايانا كَما باعَدتَ بَينَ المَشرِقِ والمَغرِبِ.
يا حَيُّ يا قَـيُّوم، لا إلَهَ إلّا أنتَ سُبحانَك، اٍنّـا كُـنّا مِن الظـالِمِين.
اللَّهُمَّ إنّا ظَلَمنا أنَفُسَنا ظُلمًا كَثِيرًا، ولا يَغفِرُ الذُنُوبَ إلّا أنت، فاغفِر لَنا مَغفِرَةً مِن عِندِكَ وارحَمنا، إنَّكَ أنتَ الغَفُورُ الرَحِيم.
اللَّهمَّ آتِنا فِي الدُّنيا حَسنة، وفي الآخرةِ حَسنة، وقِنا عذابَ النَّارِ.
رَبَّنا تَقَبَّل مِنّا إنَّكَ أنتَ السَمِيعُ العَلِيم، وتُب عَلَينا إنَّكَ أنتَ التَوّابُ الرَحِيم، وتَوَفَّنا مُسلِمِينَ وألحِقنا بِالصالِحِين.
وَصَلِّ اللَّهُمَّ وَسَلِّم وَبارِك عَلَى سَيِّدِنا مُحَمَّدٍ وَعَلَى آلِهِ وَأصحابِهِ وَأتباعِهِ بِإحسانٍ إلَى يَومِ الدِّيِنِ، والحَمدُ لله رَبِّ العالَمِيِن.

Anatomy of a Hukm

Adnan Mukhtar — Tue, 03 Sep 2024 22:50:11 GMT

Is every ruling an obligation or a prohibition? Yes, but there are degrees

متفق - النُّعْمَانَ بْنَ بَشِيرٍ يَقُولُ
سَمِعْتُ رَسُولَ اللَّهِ ﷺ يَقُولُ
«الْحَلاَلُ بَيِّنٌ وَالْحَرَامُ بَيِّنٌ وَبَيْنَهُمَا مُشَبَّهَاتٌ لاَ يَعْلَمُهَا كَثِيرٌ مِنَ النَّاسِ،
فَمَنِ اتَّقَى الْمُشَبَّهَاتِ اسْتَبْرَأَ لِدِيِنِهِ وَعِرْضِهِ وَمَنْ وَقَعَ فِي الشُّبُهَاتِ كَرَاعٍ يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يُوَاقِعَهُ أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى۔ أَلاَ إِنَّ حِمَى اللَّهِ فِي أَرْضِهِ مَحَارِمُهُ! أَلاَ وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ أَلاَ وَهِيَ الْقَلْبُ۔

سُورَةُ الحُجُرات ٤٩:١١ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَسْخَرْ قَوْمٌ مِنْ قَوْمٍ عَسَىٰ أَنْ يَكُونُوا خَيْرًا مِنْهُمْ وَلَا نِسَاءٌ مِنْ نِسَاءٍ عَسَىٰ أَنْ يَكُنَّ خَيْرًا مِنْهُنَّ ۖ وَلَا تَلْمِزُوا أَنْفُسَكُمْ وَلَا تَنَابَزُوا بِالْأَلْقَابِ ۖ بِئْسَ الِاسْمُ الْفُسُوقُ بَعْدَ الْإِيمَانِ ۚ وَمَنْ لَمْ يَتُبْ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ

السيوطي 25578a - عن جابر
«لَا صَلاَةَ لِمَنْ لَمْ يَقْرَأ بِفَاتِحَةِ الْكِتَابِ۔»
الشافعي، [حم] أحمد [ش] ابن أبى شيبة والدارمي، [خ] البخاري [م] مسلم [ت] الترمذي [ن] النسائي [هـ] ابن ماجة وابن خزيمة، [حب] ابن حبّان [قط] الدارقطنى في السنن عن محمود بن الربيع عن عبادة بن الصامت، [ق] البيهقى في السنن في القراءة عن ابن عمرو عن جابر
متفق عليه (اللؤلؤ والمرجان)

البخاري 6116 - عَنْ أَبِي هُرَيْرَةَ ؓ
أَنَّ رَجُلاً قَالَ لِلنَّبِيِّ ﷺ: أَوْصِنِي. قَالَ: «لاَ تَغْضَبْ۔» فَرَدَّدَ مِرَارًا قَالَ: «لاَ تَغْضَب۔»

All ruling of Fiqh fall under the following categories:

Hukm Taklifi (Obligation)
Amr (Command / Do)
Wajib (Mandatory)
Mandub (Recommended)
Nahi (Prohibition / Don't)
Makruh (Disliked)
Haram (Prohibited)
Mubah (Permissible)
Hukm Wadi (Condition)
Sabab (Cause)
Shart (Pre-condition)
Mani (Hinderance, Blocker)
Exceptions
Rukhsah (Concession)
Azimah (Fulfilment)
"The How"
Ada (Performance of obligation)
Iadah (Repeating an invalid performance)
Tark (Missing an obligation)
Qada (Making up of the missed obligation)
Sahih (Valid)
Fasid (Corrupted)
Batil (Invalid)

Definition: Rewarded if performed and punished if omitted
Examples: Zakah, Fasting

Fard (Obligation)
Definition: Obligation based on definitive evidence
Example: Five daily prayers
Wajib (Must)
Definition: Obligation based on ambiguous evidence
Example: Salat al-Witr
Badai al-sanai fi tartib al-sharai: Abu Hanifah said that there is a difference of night and day between fard and wajib

Fard Ayn (Individual obligation)
Example: Hajj
Fard Kifayah (Collective obligation)
Example: Salat al-Janazah
Wajib has many levels Charity to a needy relative is not the same as giving charity to a stranger

سُورَةُ البَقَرَة ٢:١٨٣ - يَا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

أبو داود 1422 - عَنْ أَبِي أَيُّوبَ الأَنْصَارِيِّ قَالَ
قَالَ رَسُولُ اللَّهِ ﷺ الْوِتْرُ حَقٌّ عَلَى كُلِّ مُسْلِمٍ فَمَنْ أَحَبَّ أَنْ يُوتِرَ بِخَمْسٍ فَلْيَفْعَلْ وَمَنْ أَحَبَّ أَنْ يُوتِرَ بِثَلاَثٍ فَلْيَفْعَلْ وَمَنْ أَحَبَّ أَنْ يُوتِرَ بِوَاحِدَةٍ فَلْيَفْعَلْ

البخاري 46 - سَمِعَ طَلْحَةَ بْنَ عُبَيْدِ اللَّهِ يَقُولُ
جَاءَ رَجُلٌ إِلَى رَسُولِ اللَّهِ ﷺ مِنْ أَهْلِ نَجْدٍ ثَائِرُ الرَّأْسِ يُسْمَعُ دَوِيُّ صَوْتِهِ وَلاَ يُفْقَهُ مَا يَقُولُ حَتَّى دَنَا فَإِذَا هُوَ يَسْأَلُ عَنِ الإِسْلاَمِ فَقَالَ رَسُولُ اللَّهِ ﷺ: «خَمْسُ صَلَوَاتٍ فِي الْيَوْمِ وَاللَّيْلَةِ۔» فَقَالَ: هَلْ عَلَىَّ غَيْرُهَا؟ قَالَ: «لاَ إِلاَّ أَنْ تَطَوَّعَ۔» قَالَ رَسُولُ اللَّهِ ﷺ: «وَصِيَامُ رَمَضَانَ۔» قَالَ: هَلْ عَلَىَّ غَيْرُهُ؟ قَالَ: «لاَ إِلاَّ أَنْ تَطَوَّعَ۔» قَالَ وَذَكَرَ لَهُ رَسُولُ اللَّهِ ﷺ: «الزَّكَاةَ۔» قَالَ: هَلْ عَلَىَّ غَيْرُهَا؟ قَالَ: «لاَ إِلاَّ أَنْ تَطَوَّعَ۔» قَالَ: فَأَدْبَرَ الرَّجُلُ وَهُوَ يَقُولُ: وَاللَّهِ لاَ أَزِيدُ عَلَى هَذَا وَلاَ أَنْقُصُ۔ قَالَ رَسُولُ اللَّهِ ﷺ: «أَفْلَحَ إِنْ صَدَقَ۔»

Also known as: Sunnah, Mustahab, Nafilah, Nafl, Tatawwu, Fadilah
Definition: Rewarded for if performed and not punished if omitted
Examples: Fasting of Shawwal
Mandub has many levels Praying two Rakah of Fajr is not the same as praying an extra nafl durin the day

Sunnah Muakkadah (Highly recommended)
Definition: punished if omitted
Example: Sunan al-Ratibah
Sunnah Ghayr Muakkadah (Optional)
Definition: not punished if omitted
Example: Adhkar before going to sleep

أبو داود 1122 - عَنِ النُّعْمَانِ بْنِ بَشِيرٍ
أَنَّ رَسُولَ اللَّهِ ﷺ كَانَ يَقْرَأُ فِي الْعِيدَيْنِ وَيَوْمِ الْجُمُعَةِ بِ { سَبِّحِ اسْمَ رَبِّكَ الأَعْلَى } وَ { هَلْ أَتَاكَ حَدِيثُ الْغَاشِيَةِ } قَالَ وَرُبَّمَا اجْتَمَعَا فِي يَوْمٍ وَاحِدٍ فَقَرَأَ بِهِمَا

Definition: Rewarded if omitted and not punished if performed
Examples: Praying after Asr

Makruh Tanzihi (Disliked)
Definition: rewarded if abandoned, blamed if performed
Example: Omitting a Sunnah Muakkadah
Makruh Tahrimi (Highly Offensive)
Definition: rewarded if abandoned, punished if performed
Example: Utter dislike of proposing to the betrothed

البخاري 750 - أَنَّ أَنَسَ بْنَ مَالِكٍ حَدَّثَهُمْ قَالَ
قَالَ النَّبِيُّ ﷺ: «مَا بَالُ أَقْوَامٍ يَرْفَعُونَ أَبْصَارَهُمْ إِلَى السَّمَاءِ فِي صَلاَتِهِمْ۔» فَاشْتَدَّ قَوْلُهُ فِي ذَلِكَ حَتَّى قَالَ: «لَيَنْتَهُنَّ عَنْ ذَلِكَ أَوْ لَتُخْطَفَنَّ أَبْصَارُهُمْ۔»

البخاري 5142 - حَدَّثَنَا مَكِّيُّ بْنُ إِبْرَاهِيمَ حَدَّثَنَا ابْنُ جُرَيْجٍ قَالَ سَمِعْتُ نَافِعًا يُحَدِّثُ
أَنَّ ابْنَ عُمَرَ ؓ كَانَ يَقُولُ نَهَى النَّبِيُّ ﷺ أَنْ يَبِيعَ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ وَلاَ يَخْطُبَ الرَّجُلُ عَلَى خِطْبَةِ أَخِيهِ حَتَّى يَتْرُكَ الْخَاطِبُ قَبْلَهُ أَوْ يَأْذَنَ لَهُ الْخَاطِبُ
متفق عليه (اللؤلؤ والمرجان)

Definition: Rewarded if omitted and punished if performed
Also known as: Mahẓur
Examples: Murder and other major sins
Haram has many levels
Murder is not the same as drinking alcohol
Behavior of the "Haram Police"

سُورَةُ الحُجُرات ٤٩:١ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تُقَدِّمُوا بَيْنَ يَدَيِ اللَّهِ وَرَسُولِهِ ۖ وَاتَّقُوا اللَّهَ ۚ إِنَّ اللَّهَ سَمِيعٌ عَلِيمٌ

سُورَةُ النِّسَاء ٤:٢٣ - حُرِّمَتْ عَلَيْكُمْ أُمَّهَاتُكُمْ وَبَنَاتُكُمْ وَأَخَوَاتُكُمْ وَعَمَّاتُكُمْ وَخَالَاتُكُمْ ۔۔۔

Major Sins by Dhahabi.pdf > page=4

سُورَةُ النَّجْم ٥٣ ٣١-٣٢ - وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ لِيَجْزِيَ الَّذِينَ أَسَاءُوا بِمَا عَمِلُوا وَيَجْزِيَ الَّذِينَ أَحْسَنُوا بِالْحُسْنَى ٥٣:٣١ ۝ الَّذِينَ يَجْتَنِبُونَ كَبَائِرَ الْإِثْمِ وَالْفَوَاحِشَ إِلَّا اللَّمَمَ ۚ إِنَّ رَبَّكَ وَاسِعُ الْمَغْفِرَةِ ۚ هُوَ أَعْلَمُ بِكُمْ إِذْ أَنْشَأَكُمْ مِنَ الْأَرْضِ وَإِذْ أَنْتُمْ أَجِنَّةٌ فِي بُطُونِ أُمَّهَاتِكُمْ ۖ فَلَا تُزَكُّوا أَنْفُسَكُمْ ۖ هُوَ أَعْلَمُ بِمَنِ اتَّقَىٰ ٣٢ ۝
List by Imam al-Dhahabi (748 H)
(Top 50%)

Creedal
Shirk
Lying about Din
Ritual
Neglecting pillars of Islam
Behavioral
Fornication, Sodomy
Disrespecting parents, Breaking family ties, Slandering women, Pride
Murder, Perjury, Drinking, Gambling, Theft
Breaking of contracts, False testimony, Usury, Sorcery/Magic
Suicide, Fleeing from battle
A lesson to the followers of Imams who freely use the word haram without having a proof, or even a semblance of a proof. This is what Abu Yusuf reported concerning our righteous forebears and what a-Shafii quoted from him, and completely agreed with. Similarly, Ibn Muflih reported the great scholar Ibn Taymiyah as saying that the jurists of the early days of Islam did not pronounce anything haram unless it was definitely known to be so. In the same spirit, the great Imam Ahmad b. Hanbal, when asked about some matter, would say, "I disapprove of it" or "It does not appeal to me," or "I do not like it" or "I do not prefer it." Similar reports are narrated concerning Malik, Abu Hanifah, and all the other Imams.
This is further supported by the fact that the Companions did not give up the drinking of wine after the revelation of the Qur'anic verse: "They ask thee concerning wine and gambling. Say: In them is great sin and some benefit..., (al-Baqarah: 219) since this verse did not definitely prohibit drinking prior to the revelation of the verses in Surat al-Ma'idah (90-91)
– The Lawful and the Prohibited, Yusuf Qaradawi

Definition: Not rewarded if omitted and not punished if performed~~
Also known as: Halal, Jaiz, Mutlaq
Examples:
Eating bananas
"The most hated of the permissible to Allah is divorce."

سُورَةُ المَائدة ٥:٤ - يَسْأَلُونَكَ مَاذَا أُحِلَّ لَهُمْ ۖ قُلْ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۙ ۔۔۔

ابن ماجة 2018 - عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ قَالَ
قَالَ رَسُولُ اللَّهِ ﷺ أَبْغَضُ الْحَلاَلِ إِلَى اللَّهِ الطَّلاَقُ
صحيح (علی زئی)

Definition: What makes a hukm an obligation
Example: Fasting is obligation in the month of Ramadan

سُورَةُ البَقَرَة ٢:١٨٥ - شَهْرُ رَمَضَانَ ۔۔۔ فَمَنْ شَهِدَ مِنْكُمُ الشَّهْرَ فَلْيَصُمْهُ ۖ ۔۔۔

Definition: What is required as a pre-condition of performance of a hukm
Example: Wudu before prayer

سُورَةُ المَائدة ٥:٦ - يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ ۔۔۔

Definition: What prevents or lifts the obligation of a hukm
Example: Prayer not obligated during menstruation

سُورَةُ النِّسَاء ٤:٤٣ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا ۔۔۔

Definition: Lowering or lifting of the performance of an obligation of a hukm under difficult circumstances
Opposite is: Azimah
Example: Sitting in prayer if one is unable to stand

سُورَةُ النِّسَاء ٤:١٠١ - وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا

Ada (Performance of obligation)
Iadah (Repeating an invalid performance)
Tark (Missing an obligation)
Qada (Making up of the missed obligation)

Sahih (Valid)
Fasid (Corrupted)
Batil (Invalid)

الاجتهاد.. شروطه وضوابطه - إسلام ويب - مركز الفتوى

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Ijtihad

الاجتهاد شروطه وضوابطه السلام عليكم ورحمة الله وبركاته وجزاكم الله خيرا على هذا الموقع وبعد فما هي شروط الاجتهاد وأرجوالفتوى بدليل وجزاكم الله خيرا أما بعد فللاجتهاد شروط لا يجوز لمن لم تتوافر فيه أن يجتهد وقد ذكر أهل الأصول شروط المجتهد فأطالوا الكلام بذلك ولكننا نذكرها هنا مختصرة لضيق المقام الشرط..

الشرط الأول: الإسلام، وهو واضح.
الشرط الثاني: العقل، وهو واضح أيضًا.
الشرط الثالث: البلوغ؛ لأن الصبي لا يعتمد على خبره وشهادته، فمن باب أولى اجتهاده.
الشرط الرابع: إشرافه على نصوص القرآن، أي ما يتعلق منها بالأحكام، وقد ذكر بعض أهل الأصول أنها خمسمائة آية، ومنهم من قال: إن ذلك إنما يعني الآيات الدالة على الأحكام، بدلالة المطابقة فحسب، لا ما دل على الأحكام بالتضمن والالتزام.
الشرط الخامس: معرفة ما يحتاج إليه من السنن المتعلقة بالأحكام.
الشرط السادس: معرفة مواقع الإجماع والخلاف، حتى لا يفتي بما يخالف الإجماع أو يدعي الإجماع على ما ليس بإجماع، أو يحدث قولاً جديدًا لم يسبق إليه.
الشرط السابع: معرفة القياس، فإنه مناط الاجتهاد وأصل الرأي ومنه يتشعب الفقه، فمن لا يعرفه لا يمكنه استنباط الأحكام.
الشرط الثامن: أن يكون عارفًا بلسان العرب وموضوع خطابهم، وذلك حتى يميز بين الأحكام التي مرجعها إلى اللغة، كصريح الكلام وظاهره ومجمله ومبينه وعامه وخاصه، وحقيقته ومجازه. وغير ذلك.
الشرط التاسع: معرفة الناسح والمنسوخ، حتى لا يفتي بالحكم المنسوخ، قال علي رضي الله عنه لأحد القضاة: أتعرف الناسخ والمنسوخ؟ قال: لا، قال: هلكت وأهلكت.
الشرط العاشر: معرفة حال الرواة في القوة والضعف، وتمييز الصحيح من الفاسد، والمقبول من المردود.
الشرط الحادي عشر: أن يكون ذا ملكة يستطيع أن يستنبط بها الأحكام، ولا تتأتى هذه الملكة إلا بالدربة في فروع الأحكام.
الشرط الثاني عشر: العدالة، فلا يقبل اجتهاد الفاسق، ويجوز أن يعمل هو باجتهاده.
واشترط بعضهم: العلم بالمنطق والكلام، ولم يشترط ذلك الأكثرون. ولا يلزم في هذه الشروط أن يبلغ فيها الشخص المنتهى والغاية، بل يكفيه أن يكون ضابطًا لكل فن منها، وهو ما يعبرون عنه بذي الدرجة الوسطى في هذه العلوم.
ومن أراد الاستزادة في تفاصيل شروط الاجتهاد فليرجع إلى كتب الأصول، ومن الكتب التي اعتمدنا عليها في هذه الفتوى الكتب التالية:

البحر المحيط للزركشي (شافعي).
المستصطفى للغزالي (شافعي).
جمع الجوامع للسبكي، بشرح المحلى وحاشية العطار (شافعي).
الفصول في الأصول للجصاص. (حنفي).
كشف الأسرار لعبد العزيز البخاري (حنفي).
التوضيح للتفتازاني (شافعي)
تبصرة الحكام لابن فرحون (مالكي).
التقرير والتحبير لابن أمير الحاج (حنفي)
الإنصاف للمرداوي (حنبلي).
شرح الكوكب المنير للفتوحي (حنبلي).
ولمزيد من الفائدة راجع الفتاوى التالية: 2673، 17519، 20023.
والله أعلم.

Fiqh

Adnan Mukhtar — Sun, 06 Apr 2025 17:51:43 GMT

Islam Science

Introduction to Fiqh
Fiqh of Disagreement Between the Legal Schools
Fiqh of Taharah
The Pure and the Impure
Rulings of Water
Virtues of Wudu
Fiqh of Wudu
Fiqh of Salah
Talk > The Prophets in Prayer

Fiqh of Disagreement Between the Legal Schools

Adnan Mukhtar — Sun, 01 Sep 2024 05:35:32 GMT

Sourced: Fiqh of Disagreement by Al Haj.pdf

سُورَةُ هُود ١١ ١١٨-١١٩ - وَلَوْ شَاءَ رَبُّكَ لَجَعَلَ النَّاسَ أُمَّةً وَاحِدَةً ۖ وَلَا يَزَالُونَ مُخْتَلِفِينَ ١١:١١٨ ۝ إِلَّا مَنْ رَحِمَ رَبُّكَ ۚ وَلِذَٰلِكَ خَلَقَهُمْ ۗ وَتَمَّتْ كَلِمَةُ رَبِّكَ لَأَمْلَأَنَّ جَهَنَّمَ مِنَ الْجِنَّةِ وَالنَّاسِ أَجْمَعِينَ ١١٩ ۝
11 Surat Hud 11꞉118-119 - 11:118 And if your Lord had willed, He could have made mankind one community; but they will not cease to differ. 119 Except whom your Lord has given mercy, and for that He created them. But the word of your Lord is to be fulfilled that, "I will surely fill Hell with jinn and men all together."

ikhtilaf tanawwu (variant difference)
Even the Quran gives us this type, e.g. the concessions for not being able to fast
The variant views do not contradict but complement each other
Benefits:
Considered a mercy
Complements views of the other
Drawbacks:
Bias and imbalance
Arrogance, my way or the highway
Prejudice and power-politics
ikhtilaf tadad (contradictory difference)
In such a case, one has to be incorrect, even through rigorous ijtihad
Most disagreements in fiqh are of this nature
Benefits
Test from Allah whether we seek the truth, or seek to be in power over the other
Whether we should taqwa or whether we are arrogance and hold pride
Drawbacks:
Failing the test

An excusable contradictory view is the one if it does not contradict the following:

has basis in the Text and not an opinion without any basis in the Text
upheld views of great mujtahids
not abandoned by the Ummah
nass muhkam sahih (a non-abrogated authentic revelation)
ijma thabit sarih (a clear, confirmed consensus)
bidait al-aql (mental axioms)
awail al-hiss (sensory perceptions)
قال عبد الحسن بن الحسار في الاتقان للسيوطي
فليسَ كلُّ خِلافٍ جاءَ مُعتَبِرًا ۔۔۔ إلّا خِلافٌ له حظٌّ مِن النظرِ
Not every ikhtilaf is valid. Except for the difference that has some sound basis.
Abd al-Hasan b. al-Hisar in al-Itqan by Suyuti
Scholars that upheld inexcusable views had followed good deduction process but used insufficient evidence due to lack of awareness.

Story in Sirah on delaying the Asr prayer before the Incident of Banu Qurayẓah
Obligation of rinsing the mouth and nose in wudu
Position of the hands after ruku
Obligation of niqab for women
Permissibility of offering Sunnah prayers during the times when sunnah prayers are discouraged
Permissibility of meat slaughtered by the People of the Book without the mention of Allah
Examples where opposing views are close in strength:

Inheritance of the brothers in the presence of the grandfather.
Descending to prostration with the hands or knees first.
Unity or multiplicity of moon-sightings
Obligation of Zakah on jewelry
Obligation of the congregational prayers
Reciting al-Fatihah for the mamum
Examples where opposing views are weak in strength:

Giving zakah to any good cause
Permissibility of music. Some may consider this difference to be inexcusable.
However, despite the weakness of the permitting position, it is still within the scope of excusable differences. The discussion is still a scholarly one and the views of the permitters are not totally unfounded
Prohibition of ringed golden jewelry
Permission of two dimensional drawings
Allowing the sale of dogs
قال عمر بن عبد العزيز:
ما أحِبُّ أنّ أصحاب رسول الله ﷺ لم يختلفوا؛ لأنه لن كان قولًا واحدًا كان الناس في ضيق۔ وإنّهم أئمّة يقتدي بهم۔ ولو أخذ رجل بقول أحدهم كان في سعة۔
I do not like that the Companions of the Messenger of Allah ﷺ do not differ because if they agreed on one opinion, the people would be restricted. The Companions are the leaders who are followed. If a person were to adopt the opinion of one of them, it would be within his capacity.
Statement of Umar b. Abd al-Aziz in Bayan al-ilm wa-fadlih by Ibn Abd al-Barr
قال ابن تيميّة:
إجماعهم (يعني العلاماء) جُجّة قاطعة، واختلافهم رحمة واسعة
Not every ikhtilaf is valid. Except for the difference that has some sound basis.
Majmu al-fatawa by Ibn Taymiyyah

Greater awareness of various possible aspects and interpretations of evidence
Generate intellectual vitality and cross-fertilization of ideas
Awareness of methodologies and prioritization of source of Islamic law
Bring about harmony

Divine wisdom
Human nature
Awareness of authentic proofs
Availability of reports
Authenticity of reports
Interpretation of proofs
Linguistic reasons
Differences in methodology and usul
Reconciliation between different proofs
الترمذي 2676 - عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ قَالَ
«۔۔۔ فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ يَرَى اخْتِلاَفًا كَثِيرًا وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّهَا ضَلاَلَةٌ۔ فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَعَلَيْهِ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ۔»
صحيح (الترمذي)
Jami al-Tirmidhi 2676 - al-Irbad b. Sariyah
"I order you to have the taqwa of Allah... Whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided khulafa. Cling to it with your molars."

عن البيهقي قال الشَّافِعي:
(ما ناظرت أحداً علمت أنه مقيم على بدعة۔) قال البيهقي: وهذا لأن المقيم على البدعة قلّما يرجع بالمناظرة عن بدعته وإنما كان يُنَاظِر من يرجو رجوعَه إلى الحقِّ إذا بَيَّنَه له۔
مناقب الشافعي للبيهقي
from Bayhaqi:
Shafii, may Allah have mercy on him, said, “I never debated anyone I knew to be founded upon innovation.” This is because the one founded upon innovation rarely turns away from his innovation through debate. Indeed, he would only debate whomever it was hoped would turn to the truth if it were clarified to him.
Source: Manāqib al-Shāfiʻī 1/175 by Bayhaqi

Acceptance of the existence of disagreement
Hold on the the Rope of Allah
Not to prefer a scholarly or sectarian view over that of the Text
Seek and propagate knowledge
Sincerely seek the truth even if it's against you
Purify your intention
Purify your hearth from all evil
Be humble and know your level knowledge
Respect those of more knowledge than you
A muqallid must follow people of knowledge
A muqallid must not condemn another muqallid
A mujtahid is not permitted to do taqlid of another mujtahid
Maintain brotherhood
Know that people are of different levels of knowledge
Avoid
Lack of seriousness
Blind allegiance to sectarianism and cultish practices
Fatwa shopping for seeking the easiest opinion at the detriment of the right opinion
Dialectics (jadal) and polemics
Depending on the level of knowledge of the other, it is encouraged to advance evidence to discuss strength of juristic evidence

سُورَةُ النِّسَاء ٤:١٧٦ - يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ ۚ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
4 Surat al-Nisa 4꞉176 - They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.

السيوطي 2-627b - عَنِ الشعبى قال
سُئِلَ أبو بكرٍ عن الكلالةِ فقالَ: إِنِّى أقولُ فيهَا برأيى، فإن كانَ صوابًا فمِنَ الله لَا شريكَ لهُ، وإِنْ كانَ خطأً فمنِّى ومنَ الشيطانِ، والله منهُ برىِءٌ، أُراهُ مَا خَلَا الولدَ والوالدَ، فلمَّا استُخْلِفَ عمرُ قَالَ: الكلالةُ ما عَدَا الولدَ وفِى لفظٍ: منْ لَا ولَدَ لَهُ: فلمَّا طُعِنَ عمرُ قَالَ: إِنِّى لأَسْتَحِى أَنْ أُخالفَ أَبَا بَكْرٍ أَرَى أَنَّ الكلالةَ ما عدَا الوالدَ والولدَ۔
[عب] عبد الرازق [ض] ضياء المقدسي في مختاره [ش] ابن أبى شيبة والدارمى، وابن جرير، وأبن المنذر، [ق] البيهقى في السنن
قوي (N/A)
Jam al-Jawami of Suyuti 2-627b - al-Shabi
Abu Bakr was asked about the ⌜meaning of⌝ kalalah. He said: I will give my own opinion about it, so if this ⌜verdict⌝ is correct, it is from Allah, and if it is mistaken, it is from me and Shaytan, and Allah ⌜and His Messenger⌝ are free from it. ⌜The meaning of⌝ kalalah refers to the one who has neither descendants nor ascendants. When Umar became the khalifah, he said, ⌜the meaning of⌝ kalalah refers to the one without a child, and in another wording, who has no child to him. When Umar was pushed ⌜about his differing view⌝, he said: I am certainly embarrassed to oppose Abu Bakr, I now see that ⌜the meaning of⌝ kalalah refers to the one who has neither descendants nor ascendants.
Abd al-Razzaq; Ḍiya al-Din al-Maqdisi's Mukhtar; Ibn Abu Shaybah; Darimi; Ibn Jarir; Ibn Mundhir; Bayhaqi's Sunan

Halal Meat

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

It is not allowed to eat non-zabihah meat according to Hanafi, Maliki, Hanbali
Conditions by the majority of scholars
Name of Allah must be mentioned at the time of slaughter, applies both to Muslim and and the Kitabi
Butcher must be a Muslim or a Kitabi, and rise of atheism in the western world puts this into question
Mechanism: (1) Stunning or bolt gun brings uncertainty about dead meat, (2) Blood must gush out and the latest vertical cut fails to meet this condition.
Kosher meat is halal

Remove emotionalism
The Zabihah group: Stop labelling people as ones doing or eating haram
The non-Zabihah group: Feel attacked for following a valid school

Also, meat of unknown origin is haram, opposite of the default where everything is halal unless you know it is haram.
There are forbidden animal: predatory with fangs or talons, or defective animals
Shatibi: the principle is that meat is haram unless you know it is slaughtered properly
Nawawi: the principle is that if one is unsure about proper slaughter then the default is that it is haram and there is no difference of opinion on this.
كِتَاب الصَّيْدِ وَالذَّبَائِحِ وَمَا يُؤْكَلُ مِنْ الْحَيَوَانِ
بَيَانُ قَاعِدَةٍ مُهِمَّةٍ وَهِيَ أَنَّهُ إِذَا حَصَلَ الشَّكُّ فِي الذَّكَاةِ الْمُبِيحَةِ لِلْحَيَوَانِ لَمْ يَحِلَّ لِأَنَّ الْأَصْلَ تَحْرِيمُهُ وَهَذَا لَا خِلَافَ فِيهِ
Reasonable assumption needs to be made about the source. One should not "investigate"

Hadith 1: Conditions: blood must gush out and mentioning the name of Allah
Various sources: Ibn Majah 3178 مَا أَنْهَرَ الدَّمَ وَذُكِرَ اسْمُ اللَّهِ عَلَيْهِ فَكُلْ
Ruling 1: Person must be monotheistic

Ma'idah 5:5 : الْيَوْمَ أُحِلَّ لَكُمُ الطَّيِّبَاتُ ۖ وَطَعَامُ الَّذِينَ أُوتُوا الْكِتَابَ حِلٌّ لَكُمْ وَطَعَامُكُمْ حِلٌّ لَهُمْ
Food = Slaughtering, not just any food. All other food is fine.
Who is a kitabi (believing christians or jews)? There are many different sects
Ankabut 29:46 وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ
Mormon: may not be considered a kitabi, similar to Ahmadiyyah are not muslims
Hindus or other religions, they believe in other dieties
Atheism is on the rise in the west, especially in Europe

Hanbali Fiqh History

Adnan Mukhtar — Mon, 09 Sep 2024 23:28:42 GMT

Hanbali Fiqh History

Ibn Hanbal (164–241) did not want his opinions to be dominated by the Text
He went to extremes in such cases
Similar to Sufyan al-Thawri (97–161 H) a generation before and asked to burn anything he had written
Note Uthman b. Said: Ibn Hanbal once said to me, “Don't look at Ubayd's books, or whatever Ishaq, Sufyan, al-Shafii, and Malik have written. Go back to the source!”

Ishaq b. Mansur al-Kawsaj (250)
Compiled: Masail al-imam Ahmad b. Hanbal wa-Ishaq b. Rahwayh
He asked that all his positions need to be recanted that Ishaq is teaching
When he showed his handwritings and pressured him through determination Ahmad left him alone after he verified all his positions one by one.
Many students report then report from him
Sourced: Manaqib Ahmad b. Hanbal by Ibn al-Jawzi
Abdullah b. Ahmad b. Hanbal (son)
Salih b. Ahmad b. Hanbal (son)
Hanbal (his cousin)
Aḥmad b. Ibrāhīm al-Dawraqī
Aḥmad b. Aṣram b. Khuzaymah al-Muzanī
Aḥmad b. Jafar al-Wakīī
Aḥmad b. Abī Khaythamah Zuhayr b. Ḥarb
Abu Bakr al-Marrudhi (275)

Selections of his fiqh verdicts were compiled by his students, e.g.
Abu Dawud al-Sijistani of Sunan Abu Dawud also compiled his fiqh verdicts
al-Bukhari and Muslim b al-Hajjaj were also his students
They did not report from him because their goals was to compile hadith
Abu Bakr al-Khallal (310)
First to comprehensively collect his fiqh
Complied a very big set of 20 volume book called: al-Jami li-ulum Imam Ahmad
Ibn Kathir said, "Nothing of the sort has been written in the madhhab of Ahmad."
Ghulam al-Khallal (363)
An avid shadow of a student of al-Khallal
Said to have to prophesied his own death:
He said, al-Khallal died on a Friday and he was 78, and
al-Marrudhi died on a Friday and he was 78, and
Ahmad dies on a Friday and he was 78
and I will die on a Friday, because
Umar b. al-Husayn al-Khiraqi (334) student of al-Khallal
Compiled: Mukhtasar al-Khiraqi
300+ commentaries were written on this book
al-Mughni by Ibn Qudamah was the great of such commentaries
Ibn Hamid al-Warraq (403)
Student of Ghulam al-Khallal

Qadi Abu Yala (458)
Student of Ibn Hamid
A very famous Hanbali judge
Abu al-Khattab al-Kalludhani (510)

An encyclopedia of comparative fiqh

Introduction to Fiqh

Adnan Mukhtar — Wed, 16 Oct 2024 01:45:15 GMT

Fiqh Introduction

Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=17

Done for barakah of this scholarly work and to associate ourselves to the tradition and the barakah of its connection with Rasulullah ﷺ

Ibn Qudamah (541-620)
Part of middle generation of the school
Teachers
Abd al-Qadir al-Jilani (561) - strict Hanbali, the Qadiri sufi order is based on him. He met him for 50 days, when he was 20 years old
Ibn al-Jawzi (597) - strict Hanbali and sufi

Linguistic meaning:

Waterholes where animals gather daily to drink,
Straight pathway
سُورَةُ الجاثِية ٤٥:١٨ - ثُمَّ جَعَلْنَاكَ عَلَىٰ شَرِيعَةٍ مِنَ الْأَمْرِ فَاتَّبِعْهَا وَلَا تَتَّبِعْ أَهْوَاءَ الَّذِينَ لَا يَعْلَمُونَ
سُورَةُ الشُّورَى ٤٢:١٣ - شَرَعَ لَكُمْ مِنَ الدِّينِ مَا وَصَّىٰ بِهِ نُوحًا وَالَّذِي أَوْحَيْنَا إِلَيْكَ وَمَا وَصَّيْنَا بِهِ إِبْرَاهِيمَ وَمُوسَىٰ وَعِيسَىٰ ۖ أَنْ أَقِيمُوا الدِّينَ وَلَا تَتَفَرَّقُوا فِيهِ۔۔۔
Technical Meaning

Complete body of revealed commandments and laws

Linguistic meaning:

True understanding of what is intended
«مَنْ يُرِدِ اللهُ بِهِ خَيرًا يُفَقِّهْهُ فِي الدِّينِ۔»
"For whomsoever Allah wishes good, He gives him the Fiqh (true understanding) of the Religion."
Technical meaning

Science of deducing Islamic laws from evidence found in the sources of Islamic law, also known as Usul al-Fiqh
Complete body of the practical and outer Islamic law and rulings
Excludes:
Aqidah,
Adab, and
Discussion of inner dimensions and wisdoms of the laws

Unanimous agreement

(1) Quran
(2) Sunnah (sayings, actions, silent approval)

General agreement

(3) Ijma (Consensus)
Example: Time for Ẓuhur is start of the Sun's descent from the zenith
See al-Ijma by Ibn al-Mundhir
(4) Qiyas (Analogy)
Example: Since wine is haram, all intoxicants are haram
Disagreement

(5) Qawl sahabi (Statement or the madhhab of a companion)
Example: Ibn Abbas led Salah while he was in tayammum
(6) Istihsan (Juristic preference)
(7) Urf (Regional custom)
Advanced
(8) Hilah (Way out, loophole)
(9) Maslahah mursalah (Consideration of public welfare)
(10) Istishab (Presumption of Continuity)
(11) Sadd al-Dharayi (Blocking the Means)
(12) Shar man qablana (Laws revealed prior to Islam)

Linguistic meaning

achievement of an objective through struggle
Technical meaning

reach a conclusion/ruling through exhaustive methodological reasoning using available sources of Islamic law
مسلم 1716a - عَنْ عَمْرِو بْنِ الْعَاصِ
رَسُولَ اللَّهِ ﷺ قَالَ: «إِذَا حَكَمَ الْحَاكِمُ فَاجْتَهَدَ ثُمَّ أَصَابَ فَلَهُ أَجْرَانِ وَإِذَا حَكَمَ فَاجْتَهَدَ ثُمَّ أَخْطَأَ فَلَهُ أَجْرٌ۔»
Muslim 1716a - Amr b. al-As
When a judge gives a decision, having tried his best to decide correctly and is right, there are two rewards for him; and if he gave a judgment after having tried his best (to arrive at a correct decision) but erred, there is one reward for him.

Someone who has sound methodology of reasoning to derive Islamic law and rulings
Can anyone do ijtihad? Sure.
Should anyone do ijtihad! Absolutely not.

Prioritized sources of law
Defining how they will use the sources and under what conditions and constraints
As responsible authorities, their goal is to meet the needs of their time and the Ummah

Linguistic meaning

a taken course of action or approach
pl. madhahib
Technical meaning

a standardized methodological framework to derive Fiqh / Islamic law
a sum total of opinions of a mujtahid
Note A Madhhab is a human attempt to arrive at the Shariah. These were efforts by giant scholars to codify our Shariah and give structure to it so that we and other junior scholars can use it.

A faqih is the one who has:

Knowledge of all the rulings
Knowledge of all their evidences
Knowledge of their deduction process
and not necessarily the ability to apply the process
Definition of Fiqh and its process معرفة الأحكام العمليّة مستنبطة من أدلّتها التفصيلية
Knowledge of practical laws deduced through a process based on detailed proofs and evidences.

Are there only four? No, there were many more
There were as many as 40 at one time
Only four were heavily documented, primarily due to politics

Location: Kufah
Influences: Ibn Masud (30)
Key contribution: Sound methodology during a time of hermeticism and turmoil
Key approach:
Quran superior to other available sources of the time
Limit to highly authenticated hadith
Heavy rational inquiry, "what if?" hypothesis based on sound principles
Students
Abu Yusuf (182)
Shaybani (189)

Location: Damascus

Location: Madinah
Influences: Children of the Sahabah, Zuhri, Nafi
Key contribution: Muwatta
Key approach:
Custom of Madinah trumps other evidences
Students:
Of Ahl al-Hadith
Shafii and several others

Location: Egypt

Location: Kufah
Key approach:
Disagreed with Abu Hanifah on the use of qiyas and istihsan

Location: Makkah, Madinah, Egypt
Influences: Malik, Abu Hanifah, al-Layth
Key contributions:
Bridging schools of reason and schools of hadith
Brining singular hadith reports to the forefront as the sources of Islamic law
Usul al-Fiqh / Methodology
Catalyst to hadith collection and its sciences
Key approach:
Of Ahl al-Hadith
Quran and Sunnah have the same authority
Prioritized the apparent meaning over the "hidden" meaning
Students:
Ibn Hanbal, Muzani

Location: Baghdad
Influences: Shafii, Abu Yusuf
Key contribution: Musnad Ahmad
Key approach:
Of Ahl al-Hadith
Quran and Sunnah = "Text" = Scripture = Revelation
Revelation before reason, i.e. hadith over opinion
Students:
Several, including Bukhari and Muslim

Location: Kufah
Influences: Shafii, Ibn Hanbal
Key approach:
Of Ahl al-Hadith
The literal / apparent meaning over the hidden meaning of the Text
Later students of the school:
Revived by: Ibn Hazm (384–456)

All schools attempted to pursue the purest Sunnah
The eponymous school behind each Imam further developed in the past 1,000 years
What we have today is not necessarily from the opinions of the Imam
There is a lot of minor differences between each
However, there is no material difference between the rulings of these schools
Some additional terms

Masalah (question/issue): An issue or question for which a ruling needs to be derived.
Mashhur (popular opinion): The opinion considered as the dominant opinion of the school
Rajih (Stronger opinion): An opinion, regardless of school, considered to be the strongest based on available evidence.
Wajh/Qawl (an opinion): A valid opinion in the school, however, not adopted as its dominant opinion

For each matter there are spectrums of opinions out of which one is a rajih for each school
[!note]
However, when opinions of all schools combined, whether rajih, mashhur or a wajh, they all start to seem very similar to each other.

Mastery on the opinions of the schools of Fiqh What many Muslims are unaware of is that not only do the various schools differ among themselves, but within each school there is a vast array of difference. Each school developed a normative tradition generally referred to as the ‘dominant' (mashhur) opinion of the school. This position in turn was nuanced by geographical regions, such as the dominant Andalusian opinion of the Maliki school or the Iraqi position of the Shafii school. This leads to great confusion when studying the books of various legal schools without a teacher. Moreover, due to the vastness of each of the schools, it is almost impossible in one lifetime to master one school, let alone three others. Ibn Daqiq al-Id is one of the few people in the history of Islam known to have issued fatwas in two schools due to his mastery of the Shafii and Maliki schools. Anyone today who claims to have mastered even one school with its divergent opinions should be viewed with skepticism. It is quite a challenge and takes years of study to master even the dominant opinion of one of the four Sunni schools, not to mention the Jafari school. Hence, it is well-known that books attempting to give us the opinions of all four schools must be viewed with great caution.
— Hamza Yusuf, Islamic Jurisprudence According to the Four Sunni Schools.~~

Question: if you make wudu out of the normal orders, does your wudu remain valid or do you have to repeat?

Quran speaks about this
However this answer cannot be found in any hadith
This is where madhhabs come in to fill gaps through their methodologies

سُورَةُ المَائدة ٥:٦ - يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قُمْتُمْ إِلَى الصَّلَاةِ
- فَاغْسِلُوا وُجُوهَكُمْ
- وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
- وَامْسَحُوا بِرُءُوسِكُمْ
- وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ ۚ ۔۔۔
5 Surat al-Maidah 5꞉6 - O you who have believed, when you rise to ˹perform˺ prayer,

wash your faces and
your forearms to the elbows and
wipe over your heads
and wash your feet to the ankles۔۔۔
Answer:

Hanafi + Maliki: Order of the wudu is Sunnah and not Fard
Shafii + Hanbali: Order of the wudu is Fard

( Summarized from On Salafi Islam by Qadhi.pdf )

This is a modern phenomena
Started in the last 50 years or less
Aspirational objective: Emulation of the Prophetic example via the practices and beliefs of the earliest generations of Islam
Characteristics
Believe that they are upon the correct manhaj of the salaf (pious predecessors)
Have major disagreements with creed of other Sunni sects
Vehemently oppose practices they term as being bidah
They dissociate with other Sunni sects
Tend to be very extreme and harsh on those who do not agree with them
Ascribe themselves to Ibn Taymiyyah, however, Ibn Taymiyyah's views are quite distinct
Disagree within themselves on following of a codified madhhab. They share one of the following opinions:
No madhhab should be followed
It is ok to follow, but it is discouraged
It is permissible to follow a madhhab
There are a dozen or so distinct groups, each one feeling that they're on the correct manhaj
Mainstream Saudi (Largest)
Madkhali (Saudi)
Albani-Jordanian (most anti-madhhab)
Sahwa (Saudi)
etc.
Note
All madhhabs need a methodology to derive Fiqh
If you're anti-madhhbab, then you have your own to derive Fiqh. You are not different.
Benefits of the Salafi movement

Primacy of the texts - challenged Muslims to seek guidance through them.
Forced others to back up opinions with solid source-based evidence rather than lean on the school's opinion
Necessitated the need for hadith authentication
Challenged superstitious practices
Acceptance of simplified and "pure" theology
Renewed interest in Islam and Islamic sciences
Revitalization of the Islamic libraries
I myself am a product of such a movement

Definition: a circumstantial Fiqh ruling given for specific cases following a certain madhhab or methodology
A Mufti is one who is granted permission to give a fatwah

Following someone of authority in their rulings and conduct
Following a madhhab
A Muqallid is the one who does taqlid

متفق - عَنِ ابْنِ عُمَرَ قَالَ
قَالَ النَّبِيُّ ﷺ لَنَا: «لَمَّا رَجَعَ مِنَ الأَحْزَابِ لاَ يُصَلِّيَنَّ أَحَدٌ الْعَصْرَ إِلاَّ فِي بَنِي قُرَيْظَةَ۔» فَأَدْرَكَ بَعْضُهُمُ الْعَصْرَ فِي الطَّرِيقِ فَقَالَ بَعْضُهُمْ: لاَ نُصَلِّي حَتَّى نَأْتِيَهَا، وَقَالَ بَعْضُهُمْ: بَلْ نُصَلِّي لَمْ يُرَدْ مِنَّا ذَلِكَ۔ فَذُكِرَ لِلنَّبِيِّ ﷺ فَلَمْ يُعَنِّفْ وَاحِدًا مِنْهُمْ
Bukhari 946 (Muttafaq) - Ibn Umar

When the Prophet ﷺ returned from the battle of Ahzab , he said to us, "None should offer the Asr except at Banu Qurayẓah."
The 'Asr prayer became due for some of them on the way.
Some of them decided not to offer the Salah except at Banu Qurayẓah,
while others decided to offer the Salah on the spot and said that the intention of the Prophet ﷺ was not ⌜what the former party had understood⌝.
When that was told to the Prophet ﷺ he did not blame anyone of them.
The differences of opinions of the schools goes back to the differences of opinions
All major schools of thought are valid and must be respected
One is not incorrect, and the other one is not the only correct opinion.
All opinions of the madhahib are based on Quran and Sunnah and sound methodology

سُورَةُ الأنبيَاء ٢١:٧ - ۔۔۔ فَاسْأَلُوا أَهْلَ الذِّكْرِ إِنْ كُنْتُمْ لَا تَعْلَمُونَ
Following the right scholar As laypeople, our job is to do taqlid of a scholar who is
Genuinely knowledgable and qualified
Sincere, trustworthy and respected in the community, and
Accessible to us
The madhhab of the scholar, whether he is Hanafi, Maliki, Shafii, or Hanbali must not be a factor for us to accept or reject him
We are not qualified to decide which opinion should and should not be followed.
We are not qualified to derive our own rulings from Quran and Sunnah, just like we would not open medical books and self-diagnose ourselves.
We can better choose our mentor when we advance in your education as a student of knowledge and one methodology over another resonates with you.

Divine wisdom
Human nature
Awareness of authentic proofs
Availability of reports
Authenticity of reports
Interpretation of proofs
Linguistic reasons
Differences in methodology and usul
Reconciliation between different proofs
الترمذي 2676 - عَنِ الْعِرْبَاضِ بْنِ سَارِيَةَ قَالَ
«۔۔۔ فَإِنَّهُ مَنْ يَعِشْ مِنْكُمْ يَرَى اخْتِلاَفًا كَثِيرًا وَإِيَّاكُمْ وَمُحْدَثَاتِ الأُمُورِ فَإِنَّهَا ضَلاَلَةٌ۔ فَمَنْ أَدْرَكَ ذَلِكَ مِنْكُمْ فَعَلَيْهِ بِسُنَّتِي وَسُنَّةِ الْخُلَفَاءِ الرَّاشِدِينَ الْمَهْدِيِّينَ عَضُّوا عَلَيْهَا بِالنَّوَاجِذِ۔»
صحيح (الترمذي)
Jami al-Tirmidhi 2676 - al-Irbad b. Sariyah
"I order you to have the taqwa of Allah... Whomever among you lives, he will see much difference. Beware of the newly invented matters, for indeed they are astray. Whoever among you sees that, then he must stick to my Sunnah and the Sunnah of the rightly guided khulafa. Cling to it with your molars."

عن البيهقي قال الشَّافِعي:
(ما ناظرت أحداً علمت أنه مقيم على بدعة۔) قال البيهقي: وهذا لأن المقيم على البدعة قلّما يرجع بالمناظرة عن بدعته وإنما كان يُنَاظِر من يرجو رجوعَه إلى الحقِّ إذا بَيَّنَه له۔
مناقب الشافعي للبيهقي
from Bayhaqi:
Shafii, may Allah have mercy on him, said, “I never debated anyone I knew to be founded upon innovation.” This is because the one founded upon innovation rarely turns away from his innovation through debate. Indeed, he would only debate whomever it was hoped would turn to the truth if it were clarified to him.
Source: Manāqib al-Shāfiʻī 1/175 by Bayhaqi

Acceptance of the existence of disagreement
Hold on the the Rope of Allah
Not to prefer a scholarly or sectarian view over that of the Text
Seek and propagate knowledge
Sincerely seek the truth even if it's against you
Purify your intention
Purify your hearth from all evil
Be humble and know your level knowledge
Respect those of more knowledge than you
A muqallid must follow people of knowledge
A muqallid must not condemn another muqallid
A mujtahid is not permitted to do taqlid of another mujtahid
Maintain brotherhood
Know that people are of different levels of knowledge
Avoid
Lack of seriousness
Blind allegiance to sectarianism and cultish practices
Fatwa shopping for seeking the easiest opinion at the detriment of the right opinion
Dialectics (jadal) and polemics
Depending on the level of knowledge of the other, it is encouraged to advance evidence to discuss strength of juristic evidence

سُورَةُ النِّسَاء ٤:١٧٦ - يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ ۚ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ
4 Surat al-Nisa 4꞉176 - They request from you a [legal] ruling. Say, "Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs]." If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.

السيوطي 2-627b - عَنِ الشعبى قال
سُئِلَ أبو بكرٍ عن الكلالةِ فقالَ: إِنِّى أقولُ فيهَا برأيى، فإن كانَ صوابًا فمِنَ الله لَا شريكَ لهُ، وإِنْ كانَ خطأً فمنِّى ومنَ الشيطانِ، والله منهُ برىِءٌ، أُراهُ مَا خَلَا الولدَ والوالدَ، فلمَّا استُخْلِفَ عمرُ قَالَ: الكلالةُ ما عَدَا الولدَ وفِى لفظٍ: منْ لَا ولَدَ لَهُ: فلمَّا طُعِنَ عمرُ قَالَ: إِنِّى لأَسْتَحِى أَنْ أُخالفَ أَبَا بَكْرٍ أَرَى أَنَّ الكلالةَ ما عدَا الوالدَ والولدَ۔
[عب] عبد الرازق [ض] ضياء المقدسي في مختاره [ش] ابن أبى شيبة والدارمى، وابن جرير، وأبن المنذر، [ق] البيهقى في السنن
قوي (N/A)
Jam al-Jawami of Suyuti 2-627b - al-Shabi
Abu Bakr was asked about the ⌜meaning of⌝ kalalah. He said: I will give my own opinion about it, so if this ⌜verdict⌝ is correct, it is from Allah, and if it is mistaken, it is from me and Shaytan, and Allah ⌜and His Messenger⌝ are free from it. ⌜The meaning of⌝ kalalah refers to the one who has neither descendants nor ascendants. When Umar became the khalifah, he said, ⌜the meaning of⌝ kalalah refers to the one without a child, and in another wording, who has no child to him. When Umar was pushed ⌜about his differing view⌝, he said: I am certainly embarrassed to oppose Abu Bakr, I now see that ⌜the meaning of⌝ kalalah refers to the one who has neither descendants nor ascendants.
Abd al-Razzaq; Ḍiya al-Din al-Maqdisi's Mukhtar; Ibn Abu Shaybah; Darimi; Ibn Jarir; Ibn Mundhir; Bayhaqi's Sunan
Search for the truth
Do not shop for fatwas for personal convenience
Purifying your intention to follow Allah and His Messenger ﷺ as best as possible
STOP FATWÁ SHOPPING!

Anatomy of a Hukm

al-Halal wa-al-haram fi al-islam Yusuf al-Qaradawi

The asl (essence) is permissibility of things.
To make lawful and to prohibit is the right of Allah alone. Prohibiting the halal and permitting the haram is similar to committing shirk.
The prohibition of things is due to their impurity and harmfulness.
What is halal is sufficient, while what is haram is superfluous.
Whatever is conducive to the haram is itself haram.
Falsely representing the haram as halal is prohibited.
Good intentions do not make the haram acceptable.
Doubtful things are to be avoided.
The haram is prohibited to everyone alike.
Necessity dictates exceptions.

Fiqh al-Ibadat (Worship)
Purification, Prayer, Funerals, Zakah, Fasting, and Hajj
Fiqh al-Muamalat (Dealings)
Buying/Selling, Leasing/Renting, Endowments,
Wills & Testaments, Inheritance, Marriage, Divorce, Food and Drink, Oaths
Crime and Punishment, Judgement and Testimonies, Penalties, and Jihad
Similar to books of hadith, but limited to the above
Typically do not address
Aqidah
Akhlaq

Advanced
Intermediate
Beginners & Juniors
This type is called a matn (textbook), pl. mutun

Hanbali

Junior: Bidayat al-abid by Abd al-Rahman al-Bali
Beginner: Umdat al-Fiqh by Ibn Qudamah al-Maqdisi
- Sharh: al-Uddah fi sharh al-umdah by Baha al-Din al-Maqdisi
Intermediate: al-Muqni by Ibn Qudamah
Advanced: al-Kafi by Ibn Qudamah
Encyclopedic: al-Mughni by Ibn Qudamah
Shafii

Junior: Safinat al-najah by al-Hadrami
Beginner: al-Ghayah wa-al-taqrib by Abu Shuja
Intermediate: Umdat al-salik by Ibn Naqib
Advanced: Minhaj al-talibin by Nawawi
Encyclopedic: al-Majmu by Nawawi
Maliki

Junior: Mukhtasar al-Akhdari
Beginner: Tadrib al-salik by Abd al-Aziz Mubarak
Intermediate: Mudawwanat al-fiqh al-maliki wa-adilatihi by al-Ghiryani
Advanced: Mukhtasar al-khalil by Ishaq al-Jundi
Hanafi

Junior: Nur al-idah by al-Shurunbulali
Beginner: Mukhtasar al-Quduri
Intermediate: al-Ikhtiyar li-talil al-mukhtar by Abdullah al-Mawsili
Advanced: al-Hidayah by al-Marghinani
Encyclopedic:
Radd al-muhtar ala al-durr al-mukhtar by Ibn Abidi
Badai al-sanai fi tartib al-sharai by Ala al-Din al-Kasani

Knowledge and its Sources

Adnan Mukhtar — Sun, 01 Sep 2024 05:40:07 GMT

العلم ومصادره
Definition: Knowing how something that is known actually is.

العلم

مراتب العلم

Theoretical ilm al-yaqin علم اليقين
Visual ayn al-yaqin عين اليقين
Experiential/Absolute haqq al-yaqin حق اليقين

Origin
Application
Authority

Textual nass النصّ
Quran, Sunnah
Non-textual rai / ijtihad الرأي/الإجتهاد
Consensus, Analogy, Custom, Preference, Harm avoidance

Agreed upon muttafaq ilayh متفق إليه
Quran, Sunnah, Consensus, Analogy
Debatable mukhtalaf fih مختلف فيه
Custom, Preference, Harm avoidance

Definitive qati قطعي
Probable zanni ظنّي
Meaning-based dalalah الدلالة
Authenticity-based thubut الثبوت

Discern source of knowledge: reliable to assumed to unreliable
Discern strength of evidence: authentic to weak to opinion to false
Discern strength of meaning: clear to ambiguous to assumptions
Discern differences in approach: methodologically consistent to mere opinion
Discern strength of advice/ruling: based on methodology or not
“We raise to degrees whom We will, but over all those endowed with knowledge is another ˹of higher˺ knowledge..” Yusuf 12:76
Only Allah knows best.

Definition الحد
Subject الموضوع
Benefits الثمرة
Relationship النسبة
Virtue الفضل
Founder الواضع
Name الاسم
Source of derivation الإستمداد
Ruling / Application حكم
Issues / Subcategories المسائل

Lubb al-Usul (Usul al-Fiqh)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Lubb al-Usul

Zakariya al-Ansari
Summary of Jam al-Jawami
Also made his own commentary on Lubb al-Usul called “Ghayat al-Wusul”
T: All praise is due to Allah who has given us the ability to understand the foundations of our religion and usul and made easy for us to understand this by the innate rational faculty that he has created within each one of us. Praise be upon … This is a summary of the two foundation islamic sciences … i have summarized Jami and I altered some of the non-standard positions his book with those that are more standard and clear with a little bit of better explanation. And i also underscore the differences we have with the Mutazila with the phrase “with us (Asaris)” and in other ⌜schools⌝ I say “more correct.” I called it “the heart of the usul” asking to Allah to accept it and that it be of benefit… the books begins with the introduction and seven chapters following that.

This is a Shafii school books
School of the Hanafis: al-Fuqaha
Other schools: al-Mutakallimun (Shafiis, Malikis, Hanbalis)
Unlike Aqida, these terms mean different things
Lubb is a later book and such books try to combine the two methodologies
T: Introductory: Usul al-Fiqh are the (1) general proofs/dalil of the shariah, and (2) how to benefit from the specific and (3) the prerequisites of the benefitting person (the mujtahid that is using the tool of usul al-fiqh to study the general and the specific proofs), and it's said: it is to have knowledge of the that (specific proofs).
This is the paradigm of islam, and how a muslim thinks. قيل means minor opinion.
T: As for fiqh: it is the knowledge of a legal ruling that corresponds to our action that we have gained and understood from a specific proof.
We don't call aqida fiqh because it's a belief.
T: A ruling: it is the eternal uncreated speech of Allah that is addressed to the actions of a morally responsible person, either (1) to do/not do the action, or (2) the option to do/not do the action. But in more general sense is the established ruling (wadiyyah): and it is: (1) a cause, (2) a condition, (3) prohibitor, (4) action is done correctly, (5) action is not done correctly. In reality, no one can truly know Allah's uncreated speech except him.
T: And as for us (Asaris), that which is good and that which is bad, meaning that you could be criticized and you could be punished by Allah in future is what is by the shariah. And that it is with us that its established in the shariah to thank Allah, and we also say that there is no shariah ruling before the shariah, rather we have to wait for the shariah revelation comes to inform us.
T: The more correct position is there is no moral responsibility for the (1) non-conscious minded, (2) one who has no choice (as opposed to who is coerced), and (3) the person who is coerced.
T: With us, Allah's uncreated speech relates to non-existent things theoretically.
T: If the action has been ordered and orders us against its inaction, but not its inaction (i.e. not prohibition, ghayr kaff), absolutely, then it's ‘wajib'. But if it is ordered but ordered against its inaction, then it is ‘mandub'. Or if it is ordered to not do it, absolutely, then it's prohibited, or if Allah orders us toward an inaction of something not in an absolute way, then it is detested. or if Allah orders us against an inaction of something, not specific / indirectly, we call it ‘khilaf al-awla' (e,g. Like sunnah or Duha prayer, we have been indirectly ordered against its inaction.) Or if we are given a choice or its action or inaction, then it's ‘mubah'. And now you know the definitions of these.
T: The more correct position amongst usulis that fard and wajib are the same, just like the mandub and mustahab are the same, and the difference is in the language, you do not have to complete the mandub act, however, it is necessary in the pilgrimage rituals (hajj, umra), you have to complete because your intention makes it obligatory.
For usuli's if you start a manudb action, you don't have to complete it.
T: The ‘cause' is an outward description that can be defined (mundabit) and that also defines the ruling. As for the condition, it necessitates from its absence the absence of the act, but it does not necessitate from its existence either the existence or non-existences of the act.
Zina is the cause of its hadd punishment. If i have no wudu then i cannot have prayer. If i have wudu it does not mean i have to pray or does it prevent me from prayer.
T: The ‘preventative' is also an external description that is discernible that describes the opposite of the act like killing being a preventative from inheritance.
T: As for ‘validity', what corresponds to the two sides of the shariah and this is the most correct definition of it. And your acts of worship are valid, then you have fulfilled the obligation of worship for yourself. And other than them (muamalat), you have to comply with other aspects/conditions of the act. For your act to be fulfilled, the most correct position is that it involves the actions that are wajib and the actions that are mandub.
Tarttub: [you have to follow the results of that act for that act to be considered to be correct] (e.g. marriage follows, intimacy, children, etc.) the reward is specific to what is required (wajib/mandub) in the correct position.
Two sides: acceptable/compliance of or unacceptable/non-compliance of the shariah.
T: As opposed to sahih, is' invalidity or fasid in the opinion of the majority there is no difference between the two, it's a difference in wordings. And the correct position is that ‘fulfillment of the action' is an action of worship or one rakaah upon its time, in the time that shariah has required for it to be fulfilled in.
T: And ‘qada' (makeup) mean to perform the act after its prayer or in case of prayer to do the full rakah after its time as it related to what was asked to be performed previously.
T: As far for ‘repeating' an act, you repeat that same act in the time that the shariah has allotted for it.
T: As for a ruling, if it becomes easier for an excuse for a reason while at the same time the original ruling and its condition is intact, it is called a ‘dispensation,' whether it be wajib, mandub, mubah, or disliked, such as eating dead meat when you are starving or to shorten prayer during its time, or is a salam, as for the traveler breaks their fast even when they can fast. Other than that, the act is called ‘azimah' (follow full ruling).
There is no end to the azimah that you can take. Spiritual scholars took up difficult positions and took themselves to do more and more. Ruksah can be mandatory, recommended, makrush.
T: And the ‘evidence' is that by correctly looking at it will lead us to information that we are seeking out. As for us (Asharis), ‘knowledge' is something acquired after correctly looking at the evidence.
The fact that the world is constantly moving and changing is evidence that there is a being beyond change and time.
T: And the ‘absolute definition' allows us to know something in contra-disticntion to other things. And it is said, it is ‘it gathers it component and blocks out its con-components', and it is also called ‘the deflective or the reflective'
T: And the ‘eternal uncreated speech' called ‘khitab' and there are different types of speech in the correct opinion. And ‘thought/reflection' is thought to leads to either knowledge or belief, or probability.
T: As for understanding without linking the components together is just ‘conceptualization'. If you have this, it is true understanding. If your understanding is absolute and doesn't change then it's called knowledge. And if it can change but your understanding in accordance with reality then it's called a belief that is correct. If you understanding can change and does not correspond to reality then its called a false understanding. And if is not absolute, it is (1) probable (55-99%), (2) delusion (< 45%), (3) doubt (50/50), because it is dominant, likely, or the same.
T: As for ‘knowledge' is absolute understanding and there is no change in it, and therefore it is acquired and therefore can be defined in the correct opinion. As for the ‘muhaqqiqun' (the specialists) say that each piece of knowledge is the same in weight but the difference is in the linkages between pieces of information (in the web of knowledge). Tafawut = increase in knowledge.
T: As for ignorance its correct position is that it is to have no knowledge for what was sought out. And forgetfulness is you were absent-minded for what was sought out.

Masturbation

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Spouses stimulating each other is completely allowed and halal by all schools of thought.
There is no explicit ayä or authentic hadith prohibiting masturbation
In Fiqh, ruling is at best ظنّي (assumed) and not قطعي (absolute)
Fiqh is not copy/paste from previous rulings.
Fiqh or a hukm depends greatly on one's circumstance and particular situation.
Masturbation is not natural but it puts a great burden on young men and women to make this impermissible
Default should be that masturbation is makruh, especially when one is married because this act may be a result of an unhealthy marriage and causing unhealthiness in the marriage.
View #1: It is prohibited (Mainstream position)
Prohibited according to Shafii, Maliki, and majority of the Hanafi school
Their evidence is ظنّي based on this ayä
Surä al-Muminun:
وَٱلَّذِينَ هُمْ لِفُرُوجِهِمْ حَٰفِظُونَ
إِلَّا عَلَىٰٓ أَزْوَٰجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَٰنُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ
فَمَنِ ٱبْتَغَىٰ وَرَآءَ ذَٰلِكَ فَأُو۟لَٰٓئِكَ هُمُ ٱلْعَادُونَ
Whoever does takes a path outside of the allowed, sexual relations with their halal relationships then they have gone over the bonds.
Even if haram, haram has many categories and given the evidence, this is a small sin and not of the major sins (كبائر).
View #2: it is mubah (permissible, no sin, no reward)
If it is allowed to be done by a spouse then why is it haram to do it yourself.
One of several positions of the Hanbali schools of Imam al-Shawkani
Position of some Sahabä
ibn Abbas: ‘what you are doing (i.e. masurbation) is better than zina. If you marry a slave girl, it would be better (something discouraged.).'
Several students of ibn Abbas considered it permissible or makruh
Position of a number of Tabiun and T abi Tabiun
Ata said: ‘I dislike it' but there is no punishment of this
Hasan al-Basri said: ‘We would do this during expeditions.'when they were away from their spouses for a long time.
Mujahid said: ‘Those before us would advise this to young men and women to save themselves from zina.'
Jabir ibn Zayd said: ‘It is your fluid. Do with it as you wish.'
Amr ibn Dinar said: ‘I don't see any problem with this.'
al-Mardawi al-Hanbali: it is permissible where there's fear that one will fall into fornication and illegal relationships. It may become obligatory to masturbate if it prevents actual intercourse.
View #3: it is makruh (better not do to, no sin, reward for not doing it)
Position of ibn Hazm's al-Andulusi school
However he said it is not haram because it is allowed to touch yourself, so there is no difference between one type of touch and another. But he does not encourage it: ليس من مكارم الأخلاق - but not haram
Several students of ibn Abbas considered it permissible or makruh

Political Activism

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

#transcript #literaturenote #youtube
#transcript #literaturenote #youtube Fiqh al-Siyasah

Pragmatism, Politics and Power - Shaykh Dr. Yasir Qadhi & The Thinking Muslim
Pragmatism, Politics and Power - Shaykh Dr. Yasir Qadhi & The Thinking Muslim
and welcome back to the thinking Muslim
it's a pleasure to have you with us once
again
it's a pleasure to be here we had a good
conversation last time inshallah let's
continue that inshallah we did well look
Dr yasar I really want to explore a very
important theme today that of Islam and
political power
now we often declare that Islam is
political from its first moments Islam
was linked to a state building process
and the Sharia explicitly addresses
rules that can only be discharged by a
government such as the rules of hadud or
the rules of apostasy Imam ghazali even
linked the collection of zakar and the
marriage contract contingent on having
an Islamic government
I think it is not incorrect to argue
that for a long duration of Islamic
history Muslims in the majority of
Muslim countries have lived under
Islamic caliphates or Empires even those
on the peripheries remain conscious of
this political power intrinsic
intrinsically linked to their faith
however much of this is is much of this
less to do with religion and more to do
with the circumstances early Muslims
found themselves in is Islam wedded to
its foundational moment politics views
with a spiritual Foundation
many Muslim revivalist movements were
established after the demise of the
Ottomans with varying degrees of success
possibly one may argue but ultimate
success has eluded them but the issue of
political power remains a vexed one some
have pursued programs that can only be
described as authoritarian building
conceptions of state power and
centralization that really existed in
past eras so how do we assess these
programs and relevant to us there's the
question of sizable Muslim minorities in
the west outside of the natural
homelands can Muslims engage with
political systems and ideologies that
radically contravene Islamic tenets and
if this is necessary to our existence do
Muslims have to give up something in
return so there's a lot to get through
and I feel you have thought about these
matters and I would like to hear your
views and stress test some of your
conclusions in a respectful and robust
way I'm going to add my question to
today come into from a sincere place I
mean I find myself agreeing with almost
everything you say but sometimes
question or query some of your political
stances so I would like to really get
some clarification on these now firstly
I listen to and follow most of your
lectures in codbuzz and I feel you're
attempting to work out many of these
really difficult questions is that a
fair summary of where you are or do you
feel you have come to a concrete
conclusion or series of concrete
conclusions on the general points I
mentioned in my introduction about
politics
to purify our hearts and to guide us to
that which uh is the truth and to guide
us to the truth and be brave enough to
speak the truth uh even if it brings
about the criticism of the critic
um as to your question about trying to
figure out uh the best way forward in
this very complex unprecedented uh
political and uh dare I say uh religious
situation and context we find ourselves
in uh I think that all of us really all
of us are trying and in the end
Perfection is with Allah
you know we all have a role to play and
what I've been saying for quite a long
time you can't expect everybody to play
the same role you can't expect everybody
to think along the same lines and some
diversity not only is inevitable it it
is actually required and healthy so let
there be a spectrum of attempts and let
people decide as long as it is within a
a general rubric of inshallah positive
Islamic uh sense and ideology in
theology let people decide which
specific area of that spectrum they feel
the most uh productive and the most
useful and we need to be respectful of a
wide variety of opinions right and then
beyond that we need to tolerate if not
respect and then beyond that we need to
grudgingly not really like and maybe
gently warn against and then even beyond
that is where we throw in the card of
heresy or even uh in Extreme Measures
try our best to eliminate those
understandings so there is a spectrum
and we begin with the Spectrum not just
of Tolerance but of genuine bona fide
respect and again you are your podcast
is generally a little bit more advanced
so let me be blunt in in this
conversation here I am somebody who
genuinely respects mainstream the
subwoof mainstream wise salafism
mainstream jamate islami uh Muslim
Brotherhood uh this is these are
spectrums the urbanism you know the
azhari scholars it's not a matter of
grudgingly tolerate I genuinely believe
that this mainstream Spectrum or
Insha'Allah all upon good and taqwa and
Iman and that they have within them
enough of a salvational uh element of
Islam that will allow them not only to
enter gender but insha Allah they can
Aspire for gender tul for those now look
at the difference between an apolitical
table and between a jamati or a Muslim
Brotherhood you know they know who
member of ours as the Arabic expression
goes between the two is an entire Gulf
and yet the both of them have their
interpretations of the faith that
inshallah
there is good in this so this is the
spectrum that I actually think it's not
just tolerating genuine respect we move
Beyond this and you're like well I don't
respect those but
credit is what it is and again I mean
for the sake of the conversation let me
be honest here you know some of the more
you know um uh Hardline you know
salaries for example and frankly and be
honest here some of the unwise Hezbollah
type the ones that really just don't
they they're not willing to tolerate
other opinions and this is where I think
my personal level of not really respect
comes when you problematize the rest of
the ummah right when you make them your
enemies theologically or your your anger
is primarily directed towards the
internal of the ummah frankly you've
lost my respect now when that anger
becomes takfidi when that anger becomes
violent well then I'm sorry that's not
even tolerating anymore now we need to
warn against you now we need to say you
are not really worthy to preach your
views and especially when they become
violent well then we can't just sit back
and let people to be killed you know
because of these radical understandings
so we have this entire spectrum and now
going back to your question here do I
have answers I mean
not definitively no but I'm trying and I
also know my forte my talents and I also
know my my experiences have shaped My
World Views by the way FYI
um I was born into a jamat islami family
my father was one of the Rook of the
iconan you know we I grew up in that the
first Islamic book I read was Modi you
know the moduti's writings you know
they're the ones that shaped me and I
became more apolitical when I decided to
become mainstream salafi in the early
90s if you remember that phase here you
know that took over and then in the
course of the last 15 20 years I've
found my own voice my own Niche and all
of this so we are all products of
multiple fatses of existence our
childhood shape us our experiences shape
us we should be broad-minded enough to
inshallah appreciate a level of
diversity But to answer your question
who can arrogant arrogate to themselves
I have achieved the solution who can
have that level of of kiber to say this
is the only way forward
on the contrary I am trying and I know
you are trying and I know many other
people are trying to reach the hak but
it is only Allah that is and we strive
to be on the path to al-haq thank you
thank you very much for that answer
um can I just quickly follow up on that
um you have expressed a number of of
political views and you know you have
the right as you quite rightly said
everyone has a right to express their
views and and to explain uh their
perspectives to to Muslims how important
do you feel it is for you to seek advice
from or do you seek advice from say
political scientists when formulating a
position for example on you know Muslim
political participation or on the big
themes or the grand themes of the
caliphate for example
so I am somebody who engages with a lot
of people I have a lot of people on my
WhatsApp I love to uh people who know me
know this uh there's voice messages go
back and forth on multiple uh topics and
there are a group of people that I do uh
talk to my ideas and get their ideas
from a few of them are more far more
experiment my my expertise is not
political science I've never claimed it
so yes there are some people but at the
same time uh because I don't constantly
talk about these issues
um they're not something that I'm
constantly engaged with and but I am
open to
um I'm open to uh conversations and uh
there are a number of people who have
taken upon themselves to always email me
or or give me some updates about
something they disagree with and I
appreciate that I always appreciate
sincere uh constructive internal
criticism right that's something that's
very positive so I encourage you and I
encourage anybody that believes that you
know they have the X expertise to feel
free to email me my email is public feel
free to give me constructive advice and
and give me World Views that I'm not
aware of and insha Allah we're all
students of knowledge inshallah till the
day that we die
now where do you stand on the
fundamental question I raised in my
introduction is Islam political and if
so what does this mean
Define political right that's where I
mean okay look let's be let's cut the
the you know the um polemics of what we
all understand what you mean by
political we understand in your world
view you're you're intending or you're
wanting uh to ask should uh Islamic laws
be Paramount in a society and should a
country or a region be ruled by the laws
of Islam frankly how can anybody uh deny
theoretically that that is uh the the
default case that is the ideal case I
think it is a very very difficult if not
impossible task to deny that Islam has
elements that are clearly meant to be
implemented in society and that a
society based upon the values of Islam
is far more conducive for piety uh and
uh for achievement of Allah's pleasure
on this Earth versus a society that you
know the ones that we live in where uh
it is a bit more difficult to to worship
Allah
so theoretically of course I think
everybody would say yes but the the
devil is in the details is the uh as the
saying goes and in my humble you know
perspective and again this is an ongoing
conversation I always go back to this
point
on the day of judgment I will be asked
about my immediate sphere of influence
what could I do given the circumstances
I was born in given the reality of the
world that I live in given my own
talents and my my resources to impact
other people and this is where I would
say the beauty of Islam the beauty of
our religion really is demonstrated that
Allah
cater to
more scenarios than we can possibly
imagine and Allah will judge us based
upon the scenarios we find ourselves in
therefore and again I've always said
this for us Muslims living
in Western democracies in the liberal
secular democracies we find ourselves in
we have to be Crystal Clear we do not
have the luxury we don't have the uh the
Machiavellian reality of pretending to
espouse one thing when we secretly
espouse another we don't believe this
what we preach is what we believe and
what we believe is what is what we will
preach and I have been very public it is
not a part of the goals of our Sharia
that us who are living as minorities in
Western lands that we aim to overthrow
the systems that we live under and we
aim to supplant uh the the systems the
government with uh alternative versions
that is political suicide and it will be
religious suicide for us on the contrary
we aim to preserve our rights to worship
Allah now we can Aspire theoretically we
hope the world Embraces Islam we hope
our lands Embrace Islam and implement
the Sharia of Allah yes and I'll
publicly say this we hope this as a
religious aspiration but are we aiming
are we strategizing I mean I think after
the last 15 years we understand almost
all movements have toned down and I mean
when I was growing up by the way that
was not the case in the 80s
um uh as you know I grew up in the
jamaat background the Muslim brother had
background whatnot and hezbo Tahiri were
at their Pinnacle outside in the late
80s when I was a teenager
um the the type of rhetoric we would
hear in masjids would probably have you
sent to Guantanamo in our times right
well I can't repeat some of this stuff
because it would get me into trouble to
Simply repeat what I used to hear in
hutpas back in the 80s and early 90s so
we've matured we had these naive you
know idealistic slogans and we were
punched in the gut Post 9 11 and we were
made to realize that we need to have
very precise clear goals while we're
living here so is Islam political by
nature and I know what you mean so I'm
not going to say what do you mean by
political theoretically ideally yes it
is and for those who have the qualities
and the circumstances to bring about
effective change good but for us as
Muslim minorities our primary goal
should be to preserve our faith our
theology our rituals our practice of
Islam amongst ourselves and families and
communities and we do not explicitly aim
we do not politically strategize to
implement a different system even though
we're going to get to this I know we try
our best within the mechanisms of what
is allowed to us within the legal
recourse that we have to influence
Society in a positive manner and again
Allah Knows Best Bottom Line
you can't expect Muslim I mean let's be
a bit more controversial what do you
expect Muslims in the may Allah may
Allah protect all of them the uyghur
concentration crime I'm not pronouncing
correctly but the you know the our
brothers of East turkmen Islam what do
you expect them to do are you going to
ask them is Islam political should we
establish
is that within their purview to really
be concerned about now alhamdulillah our
situation in American England is far far
far better but again is it something we
will be asked about what did you do in
America what did you do in Canada in
England in Australia we will make Dua
for our brothers and sisters and other
lands to be more effective and then
again how how deep do you want to go
what would you do right now I don't want
to mention specific countries because
that might get me or you into trouble
but Middle Eastern tyrannical regimes
dictatorships even in Muslim majority
lands
how far can you go before the state
apparatus is going to intervene and cut
you into pieces take you into jail and
you'll never see your kids again is that
what Allah requires of us will we be
held accountable for not standing up and
and challenging the tyrant in that land
uh to establish according to our
understanding or what if we work out a
status quo where I can preach Salah and
I can have Muslims incentivize and make
them come closer to Allah and then
perhaps in a better circumstance in a
different time and place we can push for
other agendas so boils down to question
of priorities and question of pragmatic
logistical capabilities both of which
the Sharia itself has taught us the
priority is that his closeness to Allah
it is to believe in Allah prepare for
the final day it is to worship Allah and
to live an ethical life that's what's
going to get me into Jannah if I have
more luxury more opportunity then I
continue to increase the sphere but if I
don't know
does that answer your question no it
does answer my question and it certainly
I agree that we Face a lot of challenges
especially here in the west and many of
these challenges really impact who we
are as a Muslim Community and impact our
very sense of being Muslim in our
identity and so there needs to be a
focus on these challenges that we face
but at the same time
uh we do know that there is different
expertise in the Muslim Community and
certainly you know I live in a in a
community where the majority of people
have to really focus on these identity
issues that you've discussed but amongst
us you've got economists you've got
political theorists you've got Islamic
scholars you've got people who have got
a greater understanding of Islamic
philosophy and a greater understanding
of the world around them and and I just
wonder whether we're missing something
if we say that the focus of all of the
Muslim communities in the west has to be
on very immediate here and now
um I mean it links to a discussion I
remember you having it was a really good
discussion actually
um zakatira I think you you held a year
back on the five spheres of influence
and change
um I mean can you outline these five
spheres that you talk about and maybe
link it to the point I make about here
in the west wherever we can move Beyond
maybe sphere one and two which you which
you which you talk about yes okay that
was yeah you're right that I gave
impromptu actually was not prepared
to some of them it was very good I'll
appreciate that so um because I was
thinking about this issue for a while
and then just verbalized it in my mind
and I just gave it so um
I said that there's five spheres of
influence we should all be thinking
about number one Global you know what's
happening around the world and
especially the hot spots for the slain
and whatnot you know number two you know
in our own lands and countries that we
find ourselves in and we have a certain
political privilege and so for me it's
America number three the communities and
the masajid that we're active in you
know whichever local community you're
involved in you know you're you're
immediate and you can also even say your
immediate Society like your your
District your city which is different
than the national right number four is
your personal life your family and
friends your actual people that you
visit in their house and they come over
to you and your family that you're
related to and then number five you
yourself personally between you and
Allah right these are the five spheres
that every one of us you know can be
thinking about what I mentioned in the
khatra is that many of us we become so
absorbed in the first and second
and we don't realize that in reality we
need to flip the script and we need to
start with number five and work our way
back to number one right rather than
because again when you read the
newspapers newspapers are all about
number one and number two newspapers and
media and what we and most of us what
we're interested in are conversations
they're generally with the big stuff
right the grand scale of things what's
happening here and there and whatnot but
in reality going back to my previous
point of a few minutes ago Allah will
ask me how did I live my life how
ethical was I how moral was I how
upright was I how conscientious was I
what impact I had on my wife my family
my children my Society my immediate
community so bottom line these are the
five series of influence be aware of all
five but concentrate on number five and
work your way out and going back to
Allah's
um on us Allah is putting on us
obligations and responsibilities it is
in fact five and then four and then
three and then two and then one even in
the Sharia it's actually the other way
around so that was my point start
backwards even as you're aware of all
five of them yeah
um often Scholars uh maybe this is
unfair but Scholars are described as
being quietest you know people who use
this sophistry of you know for five
spheres for example or you know working
oneself and and that's an excuse to then
not talk about the big issues of the day
to not talk about the uyghurs to not
address the issues of France and to not
address you know the persecution against
our ummah but also to not address some
of the really big political discussions
that I think we have the luxury in the
west to engage with
um isn't maybe a better way to view and
and this is just an you know as you were
speaking I was I was contemplating this
a better way to view outer cleave is to
think about ourselves as a community and
ask whether we're able as a community to
address all five of these spheres in an
in a competent and adequate way and so
if a community only cared about the
Muslims in Palestine and forgot about
oneself and one's community that would
be a failing Community but if we had the
talent in one Community as you guys have
in you know in Texas you've got
alhamdulova a very good capacity then
maybe it's it's worth having groups and
communities and sub communities that
work on each and every single one of
these uh without excluding any one of
them does that make sense sure but I I
what you just said is basically a
different way of saying what I said
because that you start with number five
that is
but a lot of people are falling short of
fardine right dare I say the bulk of the
ummah is falling short of their fardine
so if they're struggling with fardain
you know let's again be real how many
Muslims actually pray five times a day
how many Muslims actually sincerely are
living their lives preparing for the day
of judgment thinking about hisab you
know how many Muslims are monitoring
their income and making sure they eat
ethical and Halal and moral and whatnot
you know the presented roughly as well
as I do it that's not a majority right
so my my my point that I've continuously
been trying to say if Allah has blessed
me with the pulpit if Allah has blessed
me with an audience of tens of thousands
of people every day when it goes online
tens of thousands of people and I know
that the bulk of them are failing in
their minimal obligations the bulk of
them are not living ethical lies the
bulk of them are falling short in the
relationships with their spouses in in
not being you know as good parents as
they can be don't you think that it is
more appropriate for me to emphasize
that which they need and that which will
save them and that which will benefit
them immediately rather than to
emphasize that which it's interesting to
hear but it's not going to impact them
so in my humble opinion and um I'm not
trying to brag or boast but I would say
out of all of the uh uh many of the the
people preaching my lecture are far more
political than the vast majority of
those that have the types of audiences I
do right with I'm not saying I'm saying
I may Allah give me humility I'm not
trying to brag your boss but look at how
often I mentioned the uyghur issue the
Federalist is a constant Motif for me
you know I take trips there what not
but still the emphasis should be where
80 90 of my talks should be
about something that will impact my
audience at the immediate level now if I
were to give every single husband about
philistine
will it change the situation I'm here in
Texas so it's just a matter of
pragmatics and being uh reasonable
having said that again to go back to
your question I will you know move on to
the next one after this those whose
talents are separate than what I'm I'm a
preacher I'm preaching to the masses you
know I'm a person who's trained in the
Sharia I'm supposed to inspire them you
know to be better in their daily lives
but there are those that are
inclined to think politically those that
have the expertise or the influence very
different than me well then let them
concentrate on the other spheres and let
them you know produce material and
impact where Allah azzawajal has given
them the talents to do so
I think that's a fair yeah
I think that's a really good bit of
clarification so you wouldn't be against
you know in your community I don't know
a group of young talented uh postgrads
who come together and say look we would
like to uh we would like to engage with
some of the big political issues
notwithstanding everything that you've
said and we would like to you would be
happy with that yeah I'm not just happy
I would but this is happening of course
I mean I am
I am not directly involved but I'm aware
of people that are involved at the local
level at the national level and you know
some of them approach me for questions
and whatnot and I encouraged you know
and what they're doing but whatever I
can you know encourage them within the
the mainstream views of Islam I'm very
happy at this yes it needs to be done
great well let me move on let me ask you
about the vexed issue of political
participation in the west now I heard a
recording of a meeting at your Masjid
where you invited a local Muslim
politician I think it was a democratic
politician as well as your comments
prior to a lecture you gave here in the
UK at the East London Mosque and you
spoke of the success of Muslims in the
UK to achieve High office
now maybe some could misconstrue that as
your praising these initiatives with in
an absolute way without constraints uh
RVs approaches or are these initiatives
where Muslims get involved with local
politics always positive
this is a very multifaceted question let
me let me attempt to
um explain it in a little bit more
detail and I can see why
some people
um who want rather simplistic 10 15
second you know Clips they they have a a
very uh superficial understanding of
what I'm trying to say some people think
I'm sending mixed signals no I've
actually been I think quite clear uh in
my positions if you listen to my
lectures and by the way the I think
you're talking about a local politician
that invited if it's not if it's the
same one uh this was a city councilman
and I say this because uh I I don't know
if you're aware in England but here in
America we have different tiers of
office I'm sure you do the same A city
councilman I mean frankly there there's
hardly anything they can do that is I
mean within that office it's just a very
a very regional thing about you know
zoning laws or you know helping the
Masjid at a community level I mean city
councilman does not get involved in
National policies much less
International policies and I did invite
somebody like that too to actually have
a very awkward conversation I encourage
viewers to listen to or ask them point
blank what do you do about issues that
are unethical vehicle in office you know
at that small level we're not talking
about invading Iran there's no they
don't do that at that at that level so
it's not an endorsement it was actually
a a very Frank conversation hey look
let's see how we can understand this is
a person who studied Islam to a certain
level madrasa you know and I think at
least memorize some Jews and now he's in
you know politics at a very low level so
I actually wanted to interview him that
wasn't an endorsement it was just an
interview and I encourage everybody to
listen to it but
um here is where we get to the the big
elephant in the room
to what level should Muslims get
involved in the politics of their lands
let me preface by saying
nobody has a clear-cut mathematical
formula to apply in every single
situation this is a very gray area it's
a very dangerous area it is an area
where ongoing conversations are
necessary open dialogue with different
segments of the community and uh may I
simply say inshallah I hope that all of
us are mature enough to going back to my
first point agree to disagree within the
mainstream of Islam it is dangerous to
problematize and to make a fellow Muslim
an enemy because of this gray area uh
disagreement here my own position and
I've said this very bluntly and that's
my lifestyle approves this I don't
believe
involvement in politics is the primary
mechanism to achieve long-term positive
change I don't believe this if I were if
I believed that I would have been
involved in that I don't believe siasa
is within the Western Land and maybe
even within the majority of you know
dictatorships that are even in Muslim
laws I don't believe that is the most uh
fruitful ethical and spiritually
fulfilling way to live one's life and
the path I have chosen demonstrates this
at the same time
it is a necessary evil people have to
live in lands that are run in the
mechanisms are run by and
at some level after 9 11 we all realize
this we do need to influence our
politicians right pre-911 and I was one
of them I was extremely apolitical
pre-911 I was mainstream salafi by the
way you know very mainstream salafi very
apolitical
the experiences of 9 11 of being in
America where our entire government is
shutting down religious institutions
closing seminaries right and then within
five years 22 states are wanting to ban
the Sharia I don't know if you're
remember that time frame but 22 that's
almost half of our States including
where I was living at the time there
were attempts to legislate Banning the
Sharia are literally Banning the Sharia
you can't just sit back and allow your
own governments to to take away your
rights you have to fight within the
mechanism of the law so we learned this
the hard way after 9 11 that
we can't just sit back and let them you
know do this to us realistic and by the
way by the way theoretically here's the
irony of ironies every mainstream strand
of Islam you know from the abundis to of
course jamaat and Muslim brother in HT
and even set a fees I mean when I was
there in the 90s you know
I would know the fatwas and
you know all of my teachers yes you
should get involved and make sure you
have your rights and I would disdain
like yeah they don't know American
politics our own teachers would tell us
even mainstream centipedes look at the
fatawa of the head the Muslims living in
minorities should try their best to
influence the policies that will be more
conducive to them right the irony of
ironies when we were the youngsters at
the time we would dismiss them oh you
don't know the realities and maybe they
didn't know the realities but
theoretically almost every strand of
Islam does say you can't just sit back
and let them you know pillage and
plunder your rights you have to get
involved to influence the system but of
course the devil is in the detail so
let's have a quick imaginary
conversation between a more purist you
know puritanical person who doesn't want
to get involved versus a a pragmatist
politician the purist is going to say
Islam says we should not seek political
power right the pragmatist is going to
say well Yusuf alaihissalam sought it in
it in a regime that was kufri and and he
did a good job
the purist is going to respond ah but
politics is corruptive conducive to the
soul it it it um it it makes you less
antipious and whatnot the pragmatist
says somebody has to do it it's better
that religious folks people with a
partial Iman and taqwa do it rather than
those who don't believe in Allah the
purist responds
they shall never be pleased with you
until you adopt their ways the
pragmatist responds it's not about
adopting their ways it's about
protecting our rights and being
represented the purist responds you're
gonna have to compromise on some of your
values the pragmatist says yeah maybe
but there's a greater good that needs to
be achieved we choose our battles wisely
and we we might not win every single
battle but if we win the larger battles
even if it comes at a loss well then it
needs to be done the purist says the
ends don't justify the means the
pragmatist says there is no alternative
to secure or rights the purist says
you're never going to achieve all your
goals the pragmatist says Ah but we have
and we will achieve partial goals so you
can have this conversation back and
forth and in fact you can even subdivide
there's an entire Spectrum here as well
I say so in my view in my understanding
I would say you have the radical purists
they don't want the pragmatist to exist
they actively oppose them maybe even
take theater tabir this is like the
radical purists you keep on going down
you get to the soft purists they don't
want to get involved themselves
but they understand somebody's got to
clean the gutters they understand
Somebody's gotta you know clean the
sewer systems and khalas if some people
are doing it you know that are better
for us than others well then let it be
they're not going to oppose the
pragmatist even though they're not going
to get involved themselves you keep on
going down the Spectrum you get to what
I call soft pragmatists right soft
pragmatists are
sympathetic to the the concerns of the
purits but they do believe it's the
lesser of two evils and they might not
even believe fully in the system but
they need to take advantage of it to
protect the rights of the Muslim
Community then you have the radical
pragmatists those that are basically
complete Believers in the system and
generally speaking you don't find them
to be of the practicing Muslims and of
course this is a very loose um Spectrum
here my personal association probably if
this spectrum were to be valid in your
eyes would probably be in this soft
purest sight I don't get involved I
don't want to get involved I don't like
getting involved but somebody has to do
it and if I can find the soft
pragmatists right if I can if I can look
at people who they're still Believers in
Allah they have they they they're
conscious they have to answer for to a
higher power they're trying their best
to navigate I appreciate perhaps at some
level of what they're doing even though
I personally would never end endorse or
like it but it is the lesser of two evil
so bottom line to conclude this question
I know it's a long long answer but
I am worried
about myself I'm speaking to become so
idealistic
that we cut ourselves off from society
and that we become basically people
living in our own imaginary Ivory Towers
to the point of neglecting
compromising really being efficient in
broader society and
I I seek Allah's Refuge from sounding
patronizing but what I'm seeing
personally
a cycle going back to some of the
puritanical views of the 90s
amongst our youth who didn't live
through the political turmoil of Post 9
11 England in America
if you didn't live through that turmoil
if you didn't have a genuine sense of
like anxiety what is happening to the
country I lived in what is happening to
the freedoms I took for granted you know
in the 80s and 90s what is happening to
our communities if you didn't live
through that and you came to age five
ten years ago you're in your late 20s
early 30s for example and you didn't
quite understand post 911 it is easier
to revert to this naive
naive is a loaded term I apologize for
using that because in politics everybody
calls everybody naive it's the one area
you can have the most experience doesn't
matter everybody is a self-professed
expert and everybody calls their
opponents politically naive it is the
reality so I take that that term back
idealistic is better utopic is fine I
don't mind to to to live in this Ivory
Tower bubble of wanting 100 Purity as if
you're in a laboratory the world does
not like that and I'm worried
of reverting back to that stage of the
90s where we had the luxury to live like
that without the impending doom of a
post-9 11 world we can't afford that
over again so we do need
soft purists and soft pragmatists to
have cooperation together to a
reasonable level concluding with this
Maxim to this question there's a maximum
what you can't acquire in totality
you don't leave in totality suppose we
cannot acquire a fully Islamic system
surely we should try to acquire whatever
we can that allows us to be Muslim
now I want to address that
um and and certainly I think you know
your spectrum is a very good delineation
of of where Muslims stand on the topic I
think that's really helpful analysis
um
isn't there a a valid discussion and I I
don't think this comes necessarily from
the purists who look at the theological
debates and argue that it's Haram to
participate but as a very very valid
political science discussion about the
nature of the liberal state
surely there are the engagement one has
at a very high level find your right at
a local level maybe but concessions
Muslims need to make are going to be
minor if if insignificant but the higher
you go up the ladder the more
concessions you're going to have to make
because the liberal State
requires those people from all minority
communities and in particular as you
said after 9 11 it requires Muslims to
make some very deep concessions about
their faith or release to acquiesce
about uh the uh the sort of the type of
society they wish to create as you know
um you know in America you see this
there are many Muslims who live in
Democratic states in particular who have
been offended by some of the progressive
social liberalism that has impacted
themselves and in particular their
children in schools and um it is clear
that those Muslims who have joined a
political system at a very high level at
a congressional level and in the UK at a
parliamentarian level at a mayoral level
even here in the UK they've had to make
some very deep concessions uh some very
basic very you know these aren't sort of
superficial concessions as you know
these are very deep concessions with the
liberal state so how do you uh observe
uh the point I make for how do you
analyze you know just the the strength
of the liberal state in uh in in uh
enforcing Muslims to to give something
up but what are the red lines I suppose
is what I'm asking
yeah
the red lines
as a as a person and of knowledge
that's why I'm not involved in politics
the red lines
are going to be crossed at some level
actually let me let me again take a step
back here
at some level
every one of us has to cross some red
lines or make some concessions I mean if
you work in Corporate America your
corporation by and large must be
involved in somebody transactions or
something of a nature or if you again
you're gonna have to be involved in uh
events that might have alcohol and
ideally you shouldn't be in that room
ideally your your level of Iman and taco
should not you know cause you to be
there but sometimes that happens and the
higher up you go
even in court let's forget politics even
in corporate life the higher up you go
the more concessions you're going to
have to make the other day you know I'm
a community leader in my in my Masjid in
Epic the other day uh somebody came up
to me I didn't actually know this turns
out martial is very very blessed and
wealthy and he has a corporation with 3
000 employees like this is a
multi-multi-millionaire maybe even
million I don't know but he came up to
me I shot a simple see this other guy I
had no idea and telling me now the issue
comes the government is requiring him
with all of the laws and everything to
offer the same Health packages to
same-sex as to married couples right
he can't get out of it
what am I gonna tell him I can't say
it's Halal it's not but am I going to
tell him to give up his Corporation he
has a Halal business he's doing amazing
work one of the main mashallah good man
praise Fajr yeah
Allah has blessed him to have his own
Corporation Allah has blessed him to be
a mover and Shaker in the community and
whatnot
do you understand what I'm trying to say
is that ever what if a purist from
another land comes and says you living
in England your tax dollars helped
invade Iraq how would you answer to
Allah
and from his worldview he's got an
element of truth right he's got an ounce
of Truth like I do feel bad but I know
living in that world where he's living
I'd have to compromise in other ways
which he's not seeing let's not I don't
want to do a Tit for Tat but the fact of
the matter is even he has to compromise
in some ways that he's not seeing here
bottom line here let me let me answer
your question
a little bit more so my expertise is
Islamic theology right and I think what
you're trying to say is
suing statements of kufur making
problematic statements that go against
the religion what do we do in this case
right there's no doubt and no if I may
say and normalizing Haram yeah
normalizing Haram yeah and this is
exactly why it is such a
I would never want to be involved in
politics and I would and as I've said
this publicly
anybody who's prioritizing standing in
front of Allah
how can you how can you get involved in
an area where you're going to have to
other statements of kufur
I would never encourage anybody who
genuinely fears Allah to get to that
level it's never worth it to compromise
your Deen for the sake of Dunya never
never yes if you're forced as Allah says
okay we're not talking about that right
but the question which again so uh first
disclaimer
I'm speaking theoretically uh please
don't read in about specific people or
incidents because I don't want to talk
about specific people or specific things
and you know I think one of the problems
of the online Taoist scene is the
constant refutation culture and naming
and shaming no I don't believe this
let's let's speak Theory let's speak
ideal and no no reason to bring up
specifics I'm speaking theoretically
I have said very clearly
it is wrong to other statements of kufur
it is uh not justified the ends do not
justify the means I would never advise
anybody and if they were to come to me I
would say this is Haram uh it is not
allowed but what if we find the
politician has done it
what do we do when a politician has done
this
do we make takfir automatically of
somebody or not
here is where I think and this is my
herb expertise that's my PhD my masters
my whole 15 years of studies and Althea
here's where I politely point out
people need to study
people need to study when a person
becomes a cafe versus when an act of
comfort has been done
and it's much easier to say this is a
statement of kofor or an act of kufur
and it is much more difficult and the
bar is much higher than uh to say this
person has become a cafe well firstly
purely academic become a cafeter
According to which athlete the witch
theology if you follow the Theology of
one strand of Islam again because we're
Advanced students inshallah may be blunt
here uh
if you follow that strand okay maybe the
bar is lower and maybe it's easier to
say Cafe but if you're following
ashadism if you're following if you're a
graduate over Azhar University if you're
following statistically what is the bulk
of the modern ummah which is actually
you couldn't make takfil because of a
statement you couldn't
you couldn't make takfir because of a
statement or an action according to
their Akita which is the bulk of the
ummah you would have to verify
was he actually
intending to reject Allah in his
messenger through the statement so
this is a bit of an academic discussion
but inshallah though we have some
benefit
the followers
would say if you make or do a statement
of kuffer for the Dunya
you you become a kafir now pause your
footnote modern salafi practitioners of
the Kingdom there's a bit of a spectrum
when
excuses come in and you can make the
case that modern salafis have a small
spectrum between them and my teachers I
know this because I study there my
teachers some of them might have found a
way out for this person say we don't
make taxi immediately but I'm I'm I'll
be honest and say
traditional
theology would immediately make takrita
of somebody who was enforced by gun to
utter a statement of the Dunya okay
simple even though I say modern salaries
have different views within them however
that's only one strand of Islam ISM
the the the bulk of the ummah would say
and are going to be explicit
because we're talking about this if a
politician utters words of kuffer
for the sake of the Dunya
he wants money the status position
this
these are words of kufur and we say
these are words of kufur but if you
verify that he said it for the sake of
the Dunya according to their theology
and again I'm not saying which was right
or not I'm just simply telling you
factually right this removes from him
the verdict of kufur
now they have evidences by the way very
interesting evidence I gave a whole
hearted about this the incident of
right where he betrayed the prophet
sallallahu alaihi wasallam in order to
protect his family right
and Imam shafri explicitly used this to
avert takfir you know and he goes he
didn't become a kafir even though he
betrayed Allah in his messenger because
he loved his he wanted to protect you
can I don't want to go to the Sierra but
you can listen to my lecture there he
did something that would have been
considered but he did it for a Dunya we
benefit he wanted to protect his wife
and children right and the prophetam
and he excused the he didn't justify but
he lifted the verdict of
right and in fact in haltiv's case he
forgave him because of haltom's past
here so
when you say committing becoming a cafe
I have to ask you according to who's
Akita if the person says okay I am a
follower of Iman and according to my
understanding it's okay I I admit it is
but give the rights of other groups give
the rights of other theologies which are
frankly mainstreamsonism right to
disagree the second point
even if it is uh kuffer or takfir
what is the protocol or mechanism that
is the wisest to follow that's a
question we should have a discussion
about
who should be the one and how should
this be and especially when we're in a
public setting where Muslims and
non-muslims we're already the Islamic
identity of uh the person is being used
negatively right again let me be I gave
a lecture in my own country we have
Muslim politicians that are doing kufuri
things I have no problem saying they're
doing coffee things I have no problem
saying some of the statements and
actions are blatant kuffer
in conjunction with the senior clergy of
this country I have spoken to them and
you know who they are I've mentioned
them by name multiple times people that
are older than me wiser than me
we have decided that we will call out
her and his whatever it might be wrong
actions by the actions but we're not
going to excommunicate we're not going
to collectively uh um uh publicly throw
her under the bus because these
politicians in the eyes of the masses
represent Islam the non-muslim masses
and it doesn't make sense for us to
internally excommunicate even as we try
to work to better their understandings
of Islam so this is a quote now by the
way to be very clear
people have the right to disagree with
this analysis people have the right to
say you should good for them what they
don't have the right to do is to then
lump those of us who choose to not
excommunicate to be tacit endorsements
of the kufu do you understand what I'm
saying here right just because we don't
excommunicate doesn't mean we're
endorsing the kufu so the first question
theoretically when does school for
become
about when does a person who comes to
school for become a cafe you have to go
and study Islam and have an
understanding and know there's a
spectrum the second
even if that is the case upon whose
tongue should this be done
and that's where we talk about
I have to say one thing one of the
things I like about the diabundis and I
love all these mainstream groups even
though I'm not one of them and I have my
polite disagreements with the dubundies
one of the things I like about the
devundi movement they really do have a
respect for their seniors in terms of of
clergy they do have a Kabir mentality
right that until the acaba do it and I
know that has negatives but I think
overall in my humble opinion uh the
positives outweigh the negatives and as
somebody who was a salafi and still is
very soft heart I know people don't
believe this but I'm still very
soft-hearted towards celticism
um I think
I miss this aspect of the urbanism in
our movement in our my ex movement that
one of the things is you know a lot of
setupism what what it wanted to do was
that it gave you the the
maybe even Cockiness in some level right
uh to just what's the delete I don't
care if if binbas said it he doesn't
have the did it I will hear this in
Medina by the way I don't care if fulan
said it he's a great student and
undergraduate you know what I'm saying I
don't care if the head Kebab said it
they don't have the daddy to say it you
know now at some level you appreciate to
that level of I'm not going to be a
blind follower but let's be honest here
you kind of sort of opened up that
Pandora's box right of everybody having
that that sense so
who does it how it's done
and even if by the way even if you think
a person
is a kafir
is it politically wise to make
um this public when this person
represents Islam in the eyes of many
people that's another question
altogether but yeah I'm saying yeah no I
I I certainly see that and I I think you
know by and large Muslims recognize that
what you say about the about being
careful about pronouncing takfir left
right in center especially with with
public personalities but then I do fear
and it's back to this point of
legitimizing and and popularizing Haram
I do fear that the actions of many
Muslim politicians if left
if left not CR if we don't criticize
those actions then many people
especially young people and I teach a
number of young Muslims who uh who do
get caught up in this political cycle
and they end up in a very different
place they may be brought up in very
good Muslim families but at one year two
years three years campaigning for this
left-leaning party or even this
right-leaning party uh within time their
sensitivity is their morality their
ethics change and uh it just becomes
acceptable to to normalize
in the case of your you know your
congregate who's a you know a
millionaire or you know he's got his
he's got his firm he's he knows what is
Haram he's not publicly expressed in
that arm he recognizes that there is a
fail in here and he's got to try to
navigate around it and alhamdulillah you
know he's he's got takawa in that sense
he he fears Allah and that's why he's
asking the question but we've got here
young Muslims who
brazenly now and openly support and
recognize and accept what is
unacceptable in in the Deen
and you're absolutely right I I'm I'm
there's nothing to say about this
unbelievably for the first time in
Islamic history
this notion of fahisha and the lgbtq
understanding is now becoming
something that some young Muslims
believe oh there's two opinions about
this
and I I agree with you one of the causes
for this is the modern world we live in
and therefore we do need to be very
blunt and clear and
again not to toot my own horn but listen
to any prepared lecture I've given I've
given 10 lectures on this topic I keep
on talking about that no I've heard of
them yeah but the issue comes firstly
firstly
let's be careful let's be cognizant of
the psychological bias of finding a soft
target
and
using that soft target to express our
legitimate Grievances and anger which is
what I'm seeing a lot of the Muslim
Community do right these Muslim
politicians
sad Allah he's sad
I have nothing to say they failed in
these regards
but they are not the primary culprits
that you should be angry about they are
the products of the culprits good yeah
so we have to go beyond and take our
anger to the root cause number one
number two
you're right we have to try to stemmy
this tidal wave of fahisha but we also
have to be cognizant of the other
psychological bias of of you know for
every action there's an equal and
opposite reaction we saw what happens
when the doors of takfir opened up so
yes we have to speak out against
normalization of fahusha but we cannot
open up the door that is also the door
of extremism which is by everybody the
masters of everybody else we don't want
that either so let's try to find a
nuanced balance where we can preach
against the fahisha we can criticize
those Muslims who say wrong things and
we can also teach our masses to not make
blanket surely and here's where again
when you try to be nuanced
both sides get frustrated at you
and you become the Target because the
simpletons want sound bites
the the purists on both sides right the
radicals on both sides don't want to
engage in a pragmatic conversation
whether you and I like it or not we have
Muslim politicians right now in office
in American England that are blatantly
saying statements of kufur I've said it
that's they're saying now what do I do
with them in office
that is a separate conversation they're
staying doing things of course but I've
said it okay no problem no we've said it
now should we as a community boycott
tacitly support directly support let me
be blunt here this entire Spectrum it is
within the spectrum of theological
permissibility now
do you understand this pointer whichever
side you choose it's not the same as
endorsing the kuffer now those that want
to engage say you're right he's
committed you're right this is wrong
what he's done is wrong but I need to
now engage with him to at least do
something positive he's failed in one
area why should we let him fill in other
areas that's the pragmatist right then
you have the pure and you get the
Spectrum again so we have to raise the
level of discourse and this is what I've
been trying to do I I would like to say
if anybody listens to my full lectures
they're going to hear the same sentiment
over and over again you're not going to
find that quick sound bite unless I
slipped up in which I'm siding with the
the radicals what I'm saying my heart is
with the purists my methodology is with
the purest my life is with the purists
but what do I do right now with the
elected officials that are doing some
positives for the um and they are doing
some positives for them
and I'm saying you have a spectrum of
permissibility those that want to engage
with them
I see what you're doing and yeah as long
as you are not supporting the specific
evil as long as you Ally for another
good cause okay I see what you're doing
and I can't say anything that's wrong
there and those that are irritated and
what a boycott I see what you're doing
as well within this spectrum
um let's move on to politics of a
different kind what do you think about
the project to revive the caliphate I
watched the discussion you had with Imam
Tom and with man mother and it was a
very good discussion what is your
position on the obligation to have a
caliphate as a number
so um like I said I I think it is fourth
ke fire
um I I think it is obvious that it is
but as I said in that interview and I do
as of yet stand by this and Hey listen
we're all students of knowledge continue
to dialogue with me continue to to show
me whatever evidence is reviews that you
have but my own reading of the Quran and
Sunnah my training in Islamic Studies my
understanding of this era and my life
experiences all put together and hey I
could change I don't know the future but
at this stage of my life I'm very
comfortable saying it is
one out of many many many many other
furud kifayat and
given the circumstances I myself am in
and the world that I find myself in it
is relatively low on my list of
priorities those that are doing now for
me
maybe you have a PhD in political
science and maybe you have a think tank
and maybe you for you it might be a
higher level of archifier even you might
be living my neighbor you might have the
same circumstances but your expertise
and your knowledge and your talents make
it a higher funky fire for you than it
is for me right but overall given the
circumstances we find ourselves in
I don't think it is of the goals of the
Sharia to constantly bring up this topic
of hilafa and and and and and uh having
a a dolest I mean what not when the bulk
of the ummah is struggling to live their
lives as Muslims and I do and I have to
be a little bit honest here I do find it
problematic when
some segments of the ummah
take other segments as enemies when they
don't agree with their interpretation of
siasa of politics of the obligation of
the I've said this bluntly you want to
establish I'm not stopping you go do it
you know I'm saying but for you to
impede my dawah to problematize me to
say I'm a deviant or and this happens
all the time and I have to be it really
irritates the heck out of me I'm raising
funds for Father's Day I'm raising funds
for Syrian refugees and there are
certain and these aren't juhan I can't
mention names but these are senior
members of these various you know
movements and you know which movies I'm
talking about senior members in the
Western World they will publicly post on
uh social media sometimes in my own you
know uh fundraising until we establish
the khilafa all of these funds you know
are just a waste of time honestly this
really irritates the heck out of me
neither are you helping these refugees
these I've been to these camps I've seen
the situation right or if you if Allah
were to bless you speak to them directly
are you going to say to them oh until
you establish but there's no point
helping this child you know who's
starving to death well like this is
where I worry their level of idealistic
utopism their level of being
disconnected from reality they become
impediments
they're actively discouraging now in
your world view if you believe that the
khilafa will eliminate poverty pause
your footnote that is itself a falsehood
and it shows a lack of Education of of
their people and it shows they actually
haven't studied history and by the way
this incident of um
eliminating zakat and whatnot honestly
this is not true read history and if you
want we can discuss this it's actually a
misunderstanding go look at the it's not
even
um it's not even mentioned in a book of
history and even if it happened to one
off having an Islamic land is not going
to eliminate poverty this is a very
misunderst bigger misunderstanding when
you teach young men you know
misunderstandings of of realities of
politics misunderstandings of utopic
ideals frankly you open up the door to
being sympathetic to radicalism we had
this crisis when Isis was around we had
people who literally thought leaving
their lands and going to that is
establishing Utopia on Earth how did
they get to that stage of understanding
because the versions of Islam they were
taught were Frank Frankly mythical fairy
tales they weren't taught real Sharia
they weren't taught real history and we
find the same sentiment maybe to not to
the level of radical Jihad we find the
same sentiment among some of those who
are arguing for this version of anyway I
know I'm being a little bit stricter but
it needs to be said if you're not gonna
help the ummah at its weakest don't
prevent others who are trying to help
the um at its weakest simple as that I
think you're right I mean even there is
an immature way to code for the khedafa
and as you said for those people who
exceptionalize it to the point where
everything else becomes unimportant
um you know and and they uh they debate
to be the solution to each and every
problem that ummah faces and this is
almost communistic I think in its in its
you know in its overtones ready let me
ask you brother Muhammad let me ask you
surely you know that is a fairly common
sentiment in some movements I I think so
I think that's a common sentiment and I
think I put it down to no no doubt about
it I I put it down to sort of the the
20th century Islamic movements who
probably and maybe this is an unfair
thing to say but they've probably failed
in in their objectives and now I just
sort of pursuing an agenda to shore up
the base and and this is one of the ways
in which you do that
but I you know notwithstanding that not
withstanding that immaturity there are
as you said you know
and and my understanding and you know I
I defer to your uh your your greater
Islamic knowledge about my understanding
of kid fire is that you know there needs
to be segments of the Muslim Community
who have the expertise and the ability
who work towards achieving that in the
same way in my community if for example
there's a good group of brothers who uh
look out for converts who pass away
without a family and they take it upon
themselves to bury them and to collect
funds into buried them in a graveyard
now not everyone in the Muslim Community
is doing that but because they're doing
it the sin is lifted from our neck
because they're practically engaging in
in that kefaya I mean I suppose what I'm
asking is that you wouldn't be against
those Muslims who have maturity who've
got expertise who think deeply about
this matter who recognize as you said
that there are multiple duties that the
ummah faces but because of their
expertise they're going to concentrate
in this task and try to popularize and
build some support for this activity
Not only would I not be against it I
would love to listen in participate I
would love to see what I can do
um no problem like I said my my main pet
peeve
is when these movements
take as their targets and spend any
amount of time problematizing the rest
of the practicing Muslim Community yeah
that to me is where they've lost the
plot completely I am not just I want
people to do this I want but everybody
has an expertise and everybody has a
passion everybody has you know something
that they're doing so let those that are
specialized in this field and those that
have the talent and and and those that
frankly and here's another awkward
reality uh brother Muhammad
it's really awkward to say this it is
the political
luxuries that are afforded to us in the
West
that allows so many of us to have such
grandiose visions and skills the very
systems that so many of us are opposed
to at a fundamental level
allow us the luxury
we wouldn't be many of us wouldn't be
thinking and talking like this have we
been born and raised under autocratic
regimes in Muslim majority countries
frankly even if we wanted to we wouldn't
even have the luxuries to do so this is
why I don't want to open up that door
but as you're aware some very prominent
Western Muslim and thinkers
they've actually said it's better given
the current circumstances that we just
deal with status quo and live under
these you know liberal secular regimes
because it allows us to to be these
righteous Muslims now again I don't
agree with that but as you're aware I
had an interview with some of the people
like they literally said this and you're
like wow okay they don't even think we
should try to revive the khilaf I mean
at least I'm saying it's fortified and
some people should do it there are
people senior to me in age and in
knowledge and inshallah I mean clearly
in Taco a no doubt about that who
actually think that the reality shows us
that this is a project that is
counterproductive and dangerous and it
is ironic they also say this because the
people that are most championing it are
products of systems that would never
have allowed them to Champion it had
they been under the very and again I've
had people say this you know um to me
and others when I just talk about
Islamic politics well then why don't you
go live under the tariban why don't you
go live under those other places if you
if you feel such a way and that's why I
say I I'm I see the positives of living
in uh the lands that we live in and I
see the negatives as well it's not a
black and white world no I I think I
think you're right I mean to uh to
paraphrase something I heard from who I
know you you know quite well yes yeah he
argues that
um the very luxuries that we have in the
west to speak freely and to think about
some of these big philosophical
political debates uh those luxuries
should be utilized by those Muslims who
have expertise and and again I I think
he's very clear it's not for everyone to
do so I mean I if I go to my local
mosque I can't imagine most of the
people in that congregation to really
contribute to or to you know to to
engage with the the great philosophical
debates about khilafa because it's it's
just beyond their capabilities to engage
with that but I suppose that's just the
nature of the nature of the ike fire
yeah
great I mean I think I would add um I
mean I I listen to him watch most of
what you produce and um on a very
regular basis I do see a lot of good
material on khilafa uh in particular I
would like to point my viewers to the
direction of your that you gave I think
it was 99 years after the destruction of
the khilaf and I think it was a really
really worthy to listen to so jazakanaka
that's great well yeah come there like I
said I I hope I am showing in my
lectures and talks that
I'm giving Islamic politics in my humble
opinion it's due not making it the end
all in be-all but at the same time
definitely not neglecting and ignoring
it now I know time is against us but I
would like to ask you about the ideas of
some Muslim modernists who say that
Islam should be separated from any form
of coercive power and I of course we're
not talking about Isis here we're
talking about a state that applies Islam
in its proper manner now they argue that
when we historicize key events in Islam
we conclude that it was just incidental
maybe to the Revelation that the
messenger was a ruler a government a
head of a government
and this is not intrinsically part of
the Islamic message I mean how do we
navigate or engage with such discussion
what's your view about that
yeah so I mean
um the first person to suggest this was
obviously I mean you know Ali Abdullah
in what 1930s 1920s
um and as her graduate who um you know
was the first to say that we have
misunderstood Islam it's supposed to be
a spiritual faith not a political one
and of course he did this in the
aftermath of the so the the collapse of
the Ottoman
triggered an entire series of movements
really interesting right and we're still
riding the waves of those movements and
I'm somebody who says enough of riding
the waves really we are in different
time and place and we need to go back
and rethink through you know we need to
just anyway so that's another pet peeve
I have so we're always going back to
these thinkers of all all of the
mainstream movements by the way all of
them they're going back to thinkers in
the 30s 40s 50s 60s 70s you know and
they're saying kalas this is out but I
don't agree with this but anyway was the
exact one extreme and of course it was
soundly refuted
um actually he was stripped of his title
right really interesting one of the few
cases in his
well he graduated but yeah we don't
agree he graduated so we're going to
take his title back he's not an
aesthetic graduate you know what I'm
saying listen I mean I obviously
strongly strongly disagree I I mean to
the point of I have no problem saying
that's a heretical opinion
it's clear that you know to to to it's
clear that such individuals are trying
to
um look at the world through Christian
lenses Christianity is unique in that uh
Judaism cannot do this and Islam cannot
do this right Christianity was able to
form something called secularism you
could have never formed a secular
understanding of the world uh unless you
don't have law because Christianity in a
third fourth Century eliminated the law
because they started believing that you
know if you believe in Jesus there is no
Sharia basically right
um because they don't have an entire
system of detail laws they had the
luxury when they needed to when they
started having Civil Wars about theology
because that's the only thing they were
arguing about when they had Civil War is
about the nature of Christ and whatnot
they said you know what let's leave
religion outside the room let's just
deal with the modern world and
you couldn't have gotten to that
understanding of of of uh politics
unless you believe in a faith that
doesn't have laws in it
right and therefore what's happening now
is that certain Muslim thinkers are
absorbing uh the laws I mean the
understandings of secularism and then
trying to project it onto Islam
and of course conceptually that's not
the first time where it is the same with
Hellenistic thought conceptually that's
the way the world works you absorb
certain ideas then you back project them
onto your own tradition we need to be
cognizant that that's not the way we do
things that's not the way I do things
that having been said we also have to be
a cognizant as I said of
counter-reaction of becoming two
fundamentalists and fanatic so while I
strongly disagree with
I don't have answers to what I would do
had I been in a Muslim majority country
and I don't know I that circumstances
Beyond My Control let's not mention
specific countries but let's say there's
a country that there's certain freedoms
allowed as a Muslim you're not going to
get jailed if you're trying to lobby for
some Islamic laws to what level should I
Lobby for Islamic laws when I know I'm
never going to get to perfection
can I compromise and get a 50 law rather
than 100 or is that kufur and I gave
examples in public so for example
um many countries in fact no country in
the world these days
um uh operates Islamic economic system
no country in the world hardly any
Muslim country in fact no Muslim country
implements jizya zero zero even though
it's in the Quran
um the majority of countries allow don't
criminalize
um consensual intercourse between uh
consenting adults right the majority of
Muslim countries do not criminalize this
correct you're starting now suppose I
was a person of influence in that
country suppose I was uh lobbying for
politics am I allowed to say am I
allowed to Champion hey okay you're not
going to criminalize I get it but
if it happens outside of marriage we'll
find them you know a thousand dollars
now the purist is going to say
and the pragmat is going to say yes
excellent something is better than
nothing let's work our way to that
system and you know what I don't have an
answer I'm not tested with that but I
understand both sides of the view and I
can see now the the the purest in me is
cynical
but it's not theologically
excommunicating it's cynical why because
the last 75 years have shown us what
have they shown us
liberals will tolerate everything except
Islam
look at I don't want to mention
countries names the most
quote-unquote Democratic country in the
Arab world they just really uh you know
took into jail their islamist leader
without mentioning names those who know
yeah
that islamis leader and frankly here's
the irony on a personal level I respect
him on a one-on-one I've met him a few
times I respect him but I told him last
time I met him
how much are you going to compromise I
literally said this yeah you know how
much are you going to compromise this
was a few years ago
and he kept on thinking I'm gonna
compromise I'm gonna compromise
was it worthwhile now the pragmatist
pushes back and this is where I don't
have an answer and the pragmate says you
two you you are too short-termed you're
only looking at today
you're not thinking 30 40 50 years ahead
and what the pragmatist says is I mean
let's look at let's look at England
let's look at America
50 years ago
as far as I remember you guys didn't
even have one non-white MP if I'm not
mistaken the first non-white MP was in
the 80s yes right okay
25 years ago you didn't have a single
Muslim MP
not a single Muslim MP pre-911 yeah okay
10 years ago the MPS that you have I'm
not mistaken they weren't very public
about their Islam or practicing or
fasting or whatnot they were
civilizationally I'm saying they didn't
wear Islam on their sleeve as I'm trying
to say right now we have a Muslim as
soon as he's elected I'm fasting and I'm
praying with my family and he puts it on
you know Twitter
the pragmatist says look
success doesn't come overnight
but I'm still a purist
I'm just not making of the pragmatism do
you understand and this frustrates
my followers who are hard-line purists
and this causes some of my critics to
say he's justifying so be very clear
read my lips as George Bush said 35
years ago read my lips I'm not
justifying I'm simply pointing out facts
this is not justifying I'm still a
purist at heart and I don't endorse this
and the ends don't justify the means but
I keep on pointing out
those that get involved in the political
side of things don't care what their
ulama say
they have a different set of parameters
they live by I don't agree with it but I
have to deal with that reality in the
world that I live in I hope that's clear
because that is clear that is Glenn I I
don't know I mean I think maybe I'm
speaking now in the context of the UK uh
many Muslims especially young Muslims
who engage with politics they are
concerned well many of them are
concerned about the Islamic position and
I suspect some of them uh they get into
politics because there is a silence and
maybe I'm being unfair but there is a
silence in there in the local Muslim
Community about the parameters and the
red lines and there's a lack of
criticism sometimes a pushback against
those Mayors and and first ministers who
engage in as you said the fahi show lack
of criticism and pushback I I don't know
I'm seeing online there's it's like
opposite I don't know how we're looking
at two different scenarios well of
course I mean you know social media is a
different world I'm I'm thinking about
push back from Islamic scholars right
from you know those who lead Islamic
seminaries rather than YouTube
personalities
um okay that's about I mean
a valid point I mean
I can't speak on behalf of the UK I'm
speaking you have of America
I don't interact directly with any
Muslim Congressman or congresswoman I
don't have any contact with them I've
never met them in office never
I don't do this the people I interact
with are on the more local level and as
I explained local politics is very
different than National politics right
so
the reason why there's no explicit
pushback from me like I explained I
don't think it is wise at this stage
to throw our Muslim politicians under
the bus within our community publicly I
I could be wrong but even if I'm wrong
this is not an endorsement of their
kuffer which is what the critics say
it's a ciasa move and a political move
you weigh the pros and cons and you
could be wrong I just at this stage it
is better to warn against their evil and
their mistaken beliefs which I have done
publicly without mentioning them because
again I don't see the point everybody
knows what I'm talking about right but I
don't want my clip to be used by Fox
News against
somebody who represents Islam do you
understand what I'm saying here right I
don't want to give ammunition to the
enemies of the ummah because in the end
of the day
she is recognized or he is recognized as
being a part of the ummah by the enemies
of the ummah so I need to be wise in how
we manage this which some of the critics
they want their five minute or five
seconds clip the world is more nuanced
than this and you can disagree
I understand this but as of yet people
senior to me older than me wiser than me
I mean I'll mention some names in the
sense forget this issue the people I
look up to when it comes to American uh
realities Imam Imam zaichakar and others
of their ilk they're 20 years older than
me 20 years older than me I am nobody
compared to them if I were to criticize
as Allah is my witness I would first ask
their advice before releasing anything
publicly and push them you should do
this and if they've refused I would
praise tahara say should I really do
this should I go and I'm almost about to
hit 50 by the way right I would not do
such a drama I'm just speaking for
myself please don't read anybody I'm
just by myself I would not do such a
dramatic move that can be used by Fox
News that's going to cause issues in my
community in the broader Community
because I respect people older and wiser
than me and I would have gone to them if
I felt but I don't because I don't feel
that you know Pub publicly
excommunicating this congresswoman is a
benefit and I don't you know
excommunicator anyway I I do it a little
bit Janet or whatever it might be or I
say if you're an ashady Theologian which
I'm not she wouldn't or he wouldn't even
be you know potentially uh
um uh considered a cafe if they did it
out of Muslim you get my point too I
went or that that discussion before
can I ask you I know again time is is
against us but I've always wanted to ask
you this question um
um you know you've got detractors online
and some of them claim that your study
in Western Academy has somewhat softened
your Orthodoxy I mean this is a fair
criticism
yeah
I ask Allah to always grant me a class I
ask Allah
who allow us to see the truth is truth
and to follow it as the truth and to not
fear the criticism of the critic I mean
you know that I it's funny you say this
um I remember the first time I heard
this
back in 2005 when
I started realizing that back then there
was a different that I was seen and
there was a lot of animosity between the
salafi movement and the mainstream the
subwoof movement you know
and as I'm becoming and and you are
started right at the bottom of the
ladder in terms of dawa maybe not at the
bottom in 2005 but still I wasn't a
national figure in 2005. but slowly but
surely you know the opportunities were
handed to me and whatnot and I began to
realize
it's not healthy that when I was still
selfie that there's so much animosity
between selfies and and sufis in fact
that what prompted me um a catalyst and
this is public news and knowledge a very
prominent University in America very
well-known University was about its MSA
the isoc was about to split into two
one MSA one isoc would have been like
setifi and client and one MSA would have
been you know Sufi inclined and when I
heard this well lie it's like
what are we doing what are we doing
and so I reached out and alhamdulillah
then it led to a series of conversations
we had to pledge a mutual respect
when that came out you can Google it
find out
ho Yale has corrupted Yasir Khan
how he softened from the hack used to be
upon and after that every change or
every opinion or everything
it's a simplistic ad hominem right blame
the education that you don't understand
and you can contextualize and make
yourself feel better why so and so has
the position that he has look
in the end of the day
I am not asking for anybody anybody to
listen to me
much less to take me as some type of
Allah intellectual leader and not at all
and if somebody is comfortable with the
shuk that they have
and their mainstream
and I come along and you find me
confusing I am telling you as the
prophet said leave that which is
doubtful to that which is not doubtful
stick to Those whom your heart is
inclined towards and don't get involved
with me or my Shady opinions that you
think or my weird views no problem
I'm not asking anybody to rock their
boat mainstream soonism all of the
movements are good
but beyond them is the bulk of the ummah
Beyond them is 90 of unaffiliated
and
for those that find comfort in what I'm
saying for those that find sense in what
I'm saying I ask Allah to make me worthy
and to conceal my faults and sins that I
know that I have
the the notion of blaming oh the kufar
corrupted him
I guess logically I mean Prima fascia
that is a possibility I'm not denying
that logically that could be possible
all I can say is from my side I look at
it from a different point of view
I say there's two things that has caused
me to go down a journey of change
and inshallah continue to go down this
journey number one
I was forced to take into account World
Views and knowledge genres that I had
hitherto ignored in my traditional
Seminary education all seminaries
concentrate on some topics and ignore
many topics when you enter a western
institution that is reversed and you
must read other topics and perhaps the
topics that you studied are not at the
Forefront reading about the humanities
reading about the various you know
politics and and media and social
studies reading about psychology
understanding different genres is going
to influence you so I mean I challenge
anybody to read Edward science
orientalism and then not
start rethinking how they're looking
through the world entertainment takes on
a new world view the news takes on a new
world view I mean reading Foucault it's
not going to change your also to see it
is it but when you understand
genealogies of knowledge coupled with
even a basic understanding of the
evolution of Western thought the
problems of Enlightenment post
Enlightenment post-modernism all of a
sudden you're gonna help see you can't
help but see the encroachment of
liberalism and have a different you know
world view
again I mean thinking about roles
political theology as veils of ignorance
it'll help you convey it'll help you
construct your arguments in a different
Manner and perhaps somebody from a pure
Seminary background is going to say what
is this guy talking about you know but
you're not you're not talking to them
you're talking to a broader society and
frankly dare I say dare I say there's a
lot to benefit in urum outside of the
room of the Seminary even when it comes
to preaching and teaching Islam I mean
if you want to be a thinker in the
modern world a religious thinker how can
you not benefit from Alistair McIntyre
and and how can you not absorb some of
his own critiques of the western you
know Hedonism and then islamicize it
obviously islamicize it but but but Echo
some of those same arguments so
the first point that I would say Has
Changed Me
I'll to to be more well read to to read
about especially history I had zero
knowledge of history I mean obviously
Seattle is separate but zero knowledge
of actual history you know in in in in
in in the Seminary I was at I mean
how to say this gently you are not
taught history in any Islamic Seminary
you are taught whatever you're taught
hagiography semi Mythic epics of the
past it's not analytical history so
anybody who is interested in seeing a
different yeah quality listen to my
library chats
listen to that type of analysis and you
will see it's a different type of
knowledge it's not you know it's not a
corruption It's actually an advancement
of knowledge but see it's not just book
knowledge my second
I would say cause for change
books only take you so far
and experience teaches you what books
will never teach you
you have to understand the Yasser called
the of 30 years ago was the Yasir khaldi
of Medina never active with the public
never engaged in National dialogue never
I hadn't traveled the world
alhamdulillah I'm now speaking with you
having visited more than 50 countries I
thank Allah I didn't just go through the
Ivory Towers I did go through the Ivory
Tower but I don't live there I don't I
went through it I have access to their
books I was I was definitely introduced
to genres of knowledge but I moved
beyond that
dare I say I don't know of any other
public preacher who travels more to
England Canada America than I do and
interacts with the people and diverse
groups of people that's another thing
when I came back from Medina I purposely
went out of my shell of just religious
Muslims which is typically the shell of
many that they just want their mother as
a students I I broke my own shell that I
had my own bubble started interacting
with wealthy people politicians powerful
you know CEOs lay people and people of
different groups different
understandings when you do this and you
engage in deep dialogue with people of
all different backgrounds
all of a sudden
you cannot be
simplistic you cannot be black and white
the world is not in black and white
there's color and so you start speaking
in Nuance you bring in exceptions you
you raise the bar of discourse and in
the process those who want simplistic
sound bites
can explain you away as saying oh he's
been corrupted by the kufars of the
Academy I mean
I guess it appeases you know their own
intellectual conscious and understanding
that's not the way I look at it
I mean it's a very deep question it's a
personal question I want to conclude on
a personal note yeah
I ask Allah
constantly constantly for hidayah I ask
Allah of the Prophet that uh o Allah
guide me to the truth of that which your
servants have differed over this is a
constant die for me you always ask Allah
foreign
we're living in unprecedented times
we're facing unprecedented challenges
as somebody who does not believe in
copying and pasting from 50 years ago
much less 500 years ago for Modern
Problems as somebody who doesn't believe
that ebentamia is going to solve every
problem we have today I don't believe
this or is
anybody you want as somebody who
believes every generation has to rise up
to its challenges
and I hope I'm doing that for our time
and place I'll be the first to say when
you go where nobody has gone before
you're gonna get lost you're gonna trip
you're gonna fall you're gonna make
mistakes
it's inevitable
so my Dua to Allah
is that my correct opinions and benefit
is much much much more than the mistakes
I'm inevitably gonna make and my generic
advice to my critics and others if I
fall if I slip up and it's a genuine
father slip up
make Dwight that Allah forgives me insha
Allah look at over all the benefit and
good cover up the mistakes of your
brother and if it's a gray area which is
I would say the bulk of the positions
people disagree with and you understand
that this is not black and white well
then agree to disagree and frankly don't
listen to me I'm not asking well I'm not
I don't care about the quantity of it
doesn't but I know that large groups of
people you know they want
a type of modern solutions to problems
that they're not hearing from other
people and that's why some of my talks
and lectures are maybe so beneficial and
popular and I ask Allah to forgive my
false and whatnot so for those that are
interested I'm catering to them for
those that are happy following their
teachers and Scholars I say to them
remain happy no problem but don't take
fellow Muslims as your enemies and I
guess to conclude that I also have to
leave I know it's been a long while but
let there be some diversity of thought
as I said go back to my first question
there should be a spectrum where you
don't just tolerate you don't just allow
to exist you genuinely respect
and as for all of us that we have an
acceptance of what is allowed to to
differ
it's been a pleasure speaking to you
today Dr Yasir khadi
when are you next in the UK
seven eight days I'm coming for a zero
tour okay I was also teaching a tour of
modern subjects as well so we're going
to discuss living Islam in the modern
world
um so I have uh classes in England log
on to my Facebook and Twitter England
I'm in England uh uh Manchester Bradford
London
and I believe Birmingham but I've been
to England so many times all the cities
are a blur to me I don't want them but
I'm coming in a few days I'll be there
inshallah I'm the lion have a safe
journey and inshallah we maybe will meet
inshallah when you when you're here and
we'll share some fish and chips together
in China definitely it's always on my
to-do list fish and chips is one of the
main reasons I come uh to England of
course to meet with all of you as well
but for having me and I appreciate the
um uh the the the the difficult
questions I appreciate the gentle
pushback which is necessary people who
have public opinions like my own we
should be challenged but we should be
challenged from within the Paradigm of
adab as you are doing no problem
inshallah and we could be right and
wrong but I appreciate this opportunity
to be on such a a show and I wish you
all the best and inshallah until next
time
foreign
[Music]
foreign

Rulings of Utensils

Adnan Mukhtar — Sun, 01 Sep 2024 05:41:39 GMT

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=43

باب الآنية
لا يجوز استعمال آنية الذهب والفضة في طهارة ولا غيرها لقول رسول الله ﷺ: «لا تشربوا في آنية الذهب والفضة ولا تأكلوا في صحائفها فإنها لهم في الدنيا ولكم في الآخرة»۔ وحكم المضب حكمهما إلا أن تكون الضبة يسيرة من الفضة.
Utensils
It is not lawful to use gold & silver vessels in purification or otherwise, like eating & makeup. That is because of the statement of the Messenger of Allah ﷺ, "Do not drink in gold or silver vessels and do not eat in dishes made of them, for they are for them (unbelievers) in this life and for you in the Hereafter." The ruling of vessels soldered is likewise except if it was a small silver solder.

باب الآنية
۔۔۔ ويجوز استعمال سائر الآنية الطاهر واتخاذها واستعمال أواني أهل الكتاب وثيابهم ما لم تعلم نجاستها۔
It is permissible to use all pure vessels and possess them. Likewise is the usage of the vessels (and utensils) of the People of the Book and their clothes, unless they are known to be impure.

باب الآنية
۔۔۔ (١) وصوف الميتة وشعرها طاهر وكل جلد ميتة دبغ أو لم يدبغ فهو نجس وكذلك عظامها۔ (٢) وكل ميتة نجسة إلا (آ) الآدمي (ب) وحيوان الماء الذي لا يعيش إلا فيه لقول رسول الله ﷺ في البحر: «هو الطهور ماؤه الحل ميتته»، وما لا نفس له سائلة إذا لم يكن متولدا من النجاسات۔
(1) The wool of dead animals and their hair is pure. Every hide of non slaughtered dead animals whether it has been tanned or not is impure, likewise are their bones.
(2) Every dead body is filthy except: (a) that of humans, and (b) the sea creatures that do not live except in it, because of the statement of the Messenger of Allah ﷺ regarding the sea:"Its water is pure and its dead are permissible," and that which does not have blood as long as it did not emanate from filth.

Umdat al-Fiqh

[[Ibn Qudamah]] — Sun, 01 Sep 2024 05:43:18 GMT

Book Fiqh Hanbali Ibn Qudamah

Introduction
Introduction to Fiqh
Fiqh of Disagreement Between the Legal Schools
Fiqh of Taharah
Fiqh of Salah
مقدمة المؤلف (الإمام ابن قدامة)
الحمد لله أهل الحمد ومستحقه، حمدًا يفضل على كل حمد، كفضل الله على خلقه، وأشهد أن لا إله إلا الله وحده لا شريك له شهادة قائم بحقه، وأشهد أن محمدًا عبده ورسوله غير مرتاب في صدقه ﷺ وصحبه وسلم ما جاد سحاب بودقه وما رعد برقه۔
Author's Introduction (Ibn Qudamah)
All types of thanks and praise are due to Allah, the most worthy of thanks and praise, a praise superior to all other types of praise, like the superiority of Allah over all of His creation. I bear witness that nothing deserves to be worshipped / adored except for Allah, He's one without partners, the witness of someone who recognizes and establishes His right. I bear witness that Muhammad is His slave and messenger, without being doubtful about his truthfulness. May Allah bestow blessings on him, his family, and his companions as long as the clouds bring about rain and the thunder comes after the lightning.
مقدمة المؤلف
۔۔۔ أما بعد: فهذا كتاب في الفقه، اختصرته حسب الإمكان، واقتصرت فيه على قول واحد، ليكون عمدة لقارئه، فلا يلتبس الصواب عليه باختلاف الوجوه والروايات۔
To proceed: This is a book on Jurisprudence. I summarized it as much as possible. I limited myself in it to one opinion, in order that it becomes a reliable source of information, and so that the right opinion isn't confused because of differences in the opinions narrated by the scholars after Imam Ahmad and those narrated from him directly.
مقدمة المؤلف
۔۔۔ سألني بعض إخواني تلخيصه، ليقرب على المعلمين، ويسهل على الطالبين، فأجبته إلى ذلك، معتمدًا على الله سبحانه في إخلاص القصد لوجهه الكريم، والمعونة على الوصول إلى رضوانه العظيم، وهو حسبنا ونعم الوكيل۔
Some of my brothers had asked me to summarize it to make it more accessible to those seeking knowledge, and to make it easy to memorize for the seekers/students of knowledge. So I answered this request, relying on Allah to make my intention sincere and for His Face, and help me upon reaching His great pleasure. He is sufficient for us and the best disposer of affairs.
مقدمة المؤلف
۔۔۔ وأودعته أحاديث صحيحة تبركًا بها، واعتمادًا عليها، وجعلتها من الصحاح، لأستغني عن نسبتها إليها۔
I included in it authentic narrations for their blessings, and authority. I chose them from the authentic collections in order to not need to reference them.
Next: Fiqh of Taharah

Bidah

Adnan Mukhtar — Sun, 01 Sep 2024 05:43:41 GMT

Book: I'tisam by al-Shatibi
Branch of Aqidah

Linguistic:
Brining something unprecented
example: al-badi (bringer of the new)
ayah: ما أنا بدع من الرسل
Technical:
To bring something new in Islam
Opposite of sunnah
Holds a negative connotation
Hadith: Whoever lives long will see many ikhtilaf... follow my sunnah
Hadith: Whoever introduces into this affair of ours...
Hadith: The worst of all things are all new. All innovation is misguidance
Hadith: Around the Hawd, angels will say, you do not know what they added to your religion

Islam is perfect, and doesn't need to be tampered with
Today we have perfected your religion
Malik: Whoever innovates and thinks it is good, then he has considered failure of the mission of Rasulullah ﷺ
In other religions, it is normal, like Jews, Christians, etc.

There is no bidah in worldly matters
it can be haram, but not bidah
Not every haram is bidah, but every bidah is haram
It only becomes bidah, if it becomes religion
Story of coffee (a worldly matter)
Introduced in Sufi circles to stay awake at night, and made it a ritual
Scholars of the time issued fatawah coffee to be haram or bidah. It was banned
That fatwah is not lifted, al-hamdu lillah

No agreed upon scope or definition
No islamic scholars likes opening the door of bid'ah
Two primary philosophies, found in early texts
First school: Allows for changes and fine-tuning that have supporting evidence that don't go against islam
Shafii's kitab al-umm (Not Shafi'i madhhab):
Sometimes bidah is sinful, and sometimes it is encouraged.
Sinful: When it contradicts Quran, sunnah, ijma'
Encourage: When it is new and it has khayr in it when it is in conformity with Quran, Sunnah, and ijma'
Izz b. Abd al-Salam
Bid'ah has same categories as Fiqh: like Wajib, Mustahab, Mubah, Makruh, Haram
Wajib example: Preservation of the Quran
Rasulullah ﷺ didn't mean linguistic meaning of bid'ah
Not every change, even within Islam, is not wrong
Example: Tarawih at the time of Umar
Second School
Qarafi, Shatibi, Ibn Taymiyyah, Ibn al-Qayyim
We should not say that there is nothing like "good bid'ah"
Ibn al-Qayyim: If Shari'ah didn't come with it, even if a reward is expected, then it should not be done

There are several categories
Fi'liyah - to do something that was not done
Tarkiyah - to leave something was done
Hadith: I am gonna fast every single day, I will pray every night, I will give up marriage (tarkiyyah)
I'tiqadiyah - Every non-Sunni group (Ahl al-Bid'ah): deny qadar, deny sunnah, believe in Imams, etc.
'Amaliyah - Extreme groups: Sufi extreme practices, like dances, loud chantings, etc.
Kulliyyah - Principle that leads to a whole host of problems
Example: We don't have to follow the Sunnah
Example: My way or the high way, my shaykh must be followed by everyone
Juz'iyyah - Partial
Example: Group dhikr
Murkkabah - Major bid'ah
Example: Deny qadar Deny righteousness of Sahabah
Basitah - Minor bid'ah
Example: Group dhikr
Haqiqiyyah - A true bid'ah that has no precedent or supporting evidence
Example: Jumping up and down doing dhikr
Idafiyyah - An added issue that is tweaked, like added a time, place, or number
Major point of controversy
Example: Specifying a wird with a number, and time, and place
Example: Mawlid
Example: Ruqyah, dhikr based on experience
Question: What is the evidence for this? Answer: What is the evidence this is wrong?

Not all mawlids are the same
Antagonists: Ibn Taymiyyah, Ibn al-Qayyim, Shatibi
Protagonists: Qarafi, Izz b. Abd al-Salam, Shafi'i
it's not wrong as long as you don't ascribe it to the Prophet ﷺ
Supporting evidences
Evidences:
Hadith: Story of dhikr of standing up after ruku'
Hadith: Bilal praying two rak'ahs after every ruku'
Hadith: Khubayb b. al-Aratt praying two rak'ahs before being executed. It became a tradition in our Din
Hadith: Sahabi willing to do ruqyah for a payment of 30 sheep... Who told you that Fatihah is a ruqyah?
Hadith: Sahabi reading Iklas in every rak'ah
Hadith: Umar on tarawih
Hadith: Uthman adding two adhans of Jumu'ah
Hadith: I was born on a Monday, commemorating the day he was born
Hadith: Celebration of 'Ashurah
Event: Choosing of the khalifah
Abu Bakr nominated Umar
Umar chose six
Event: Composition of the mushaf
Event: Uthman deprecating all copies of the mushaf other than his
Nawawi: It's a bid'ah mustahibbah
Ibn Hajar: Technical sense it's a bid'ah, BUT if they do khayr during that day then "what is wrong with reviving the love of the Prophet"
Ibn Taymiyyah: It's a bid'ah, "I have no doubt that majority of people will be reward if they have good niyyah. But I don't like it."
They say Idafiyyah has "something to do with the affair" and is not foreign to it.
Legitimate issue of ikhtilaf, both camps are legitimate
Closer you are to the original, it is better, the further you are, it becomes unrecognizable
There are benefits of mawlid
Renews their iman
They come to the masjid when they never come otherwise

Malik: Considered putting dots on the mushaf bid'ah
Ahmad: Called zukhruf decor of the mushaf bid'ah, except for the children so they can learn
Islamic terms
Madrasah system: Teaching islam with Aqidah, Fiqh, etc.
Writing of books
Hadith compilation
Tasbih or 33 or 100, or 1,000 stones
Du'a after salah
Eid takbirat in one voice
Antagonist use: Maslahah Mursalah
Topical khutbahs before Ramadan, Badr, Eid, Muharram, Hijrah, etc.
Quran recitation performances
Lines on the carpet in the masjid -- visual check and the imam walking between the rows is Sunnah
Adhan on the microphone - in 40s-50s microphone was considered a bid'ah
Mimbar of the khatib has to be exactly three steps
Maslahah Mursalah vs. Idafiyyah has overlaps
Conservatives even adopted practices
Khitmah the Quran in tarawih - Even Umar didn't do that
Du'a of khitmah, special holy night
Khitmah for the deceased - Even Ibn Taymiyyah allowed it

Gray area
Err toward the side of caution
Many great ulema allow
Accept, respect, and tolerate

سُورَةُ الحَديد - ثُمَّ قَفَّيْنَا عَلَىٰ آثَارِهِمْ بِرُسُلِنَا وَقَفَّيْنَا بِعِيسَى ابْنِ مَرْيَمَ وَآتَيْنَاهُ الْإِنْجِيلَ وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً
وَرَهْبَانِيَّةً ابْتَدَعُوهَا مَا كَتَبْنَاهَا عَلَيْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَايَتِهَا ۖ فَآتَيْنَا الَّذِينَ آمَنُوا مِنْهُمْ أَجْرَهُمْ ۖ وَكَثِيرٌ مِنْهُمْ فَاسِقُونَ

Ora et Labora (Prayer and Work) - Benedictines: The Benedictines follow a balanced lifestyle that combines prayer and manual labor. They believe in dedicating time to both spiritual contemplation and physical work.
Silence and Solitude - Carthusians: The Carthusians are known for their strict adherence to silence and solitude. They live in individual cells and maintain silence for most of their day, engaging in contemplative prayer and meditation.
Strict Poverty - Franciscans: The Franciscans, following the example of St. Francis of Assisi, embrace a life of radical poverty. They renounce personal possessions and rely on the generosity of others for their basic needs.
Prolonged Fasting - Coptic Monks: In the Coptic Orthodox tradition, monks practice strict fasting, often adhering to extended periods of abstinence from food and drink. This practice is believed to promote spiritual discipline and detachment from worldly desires.
Vigil and Prayer - Byzantine Monks: Byzantine monks, particularly within the Eastern Orthodox tradition, engage in the practice of the "Jesus Prayer." They maintain a vigil of prayer, continuously repeating the short prayer "Lord Jesus Christ, Son of God, have mercy on me, a sinner."
Frequent Confession and Spiritual Direction - Jesuits: The Society of Jesus, commonly known as the Jesuits, emphasizes regular confession and spiritual direction as part of their disciplined spiritual life. They engage in self-examination and seek guidance from experienced spiritual directors.
Strict Observance of Rules and Regulations - Trappists: The Trappists, a branch of the Cistercian order, follow a strict observance of the Rule of St. Benedict. They adhere to a rigorous schedule of prayer, work, and silence, seeking to live a contemplative and disciplined life.
Asceticism and Austerity - Desert Fathers: The Desert Fathers, early Christian hermits and monks who lived in the Egyptian desert, practiced extreme asceticism and austerity. They renounced worldly comforts and engaged in rigorous fasting, prayer, and self-denial.

The Amish are a Christian religious group known for their distinct beliefs and practices. They emphasize simplicity, humility, and separation from the modern world. Here is a summary of their beliefs and practices:

Faith and Religion: The Amish are devout Christians who hold strong religious beliefs. They believe in a personal relationship with God, the authority of the Bible, and the importance of salvation through faith in Jesus Christ.
Separation from the World: The Amish practice a deliberate separation from the influences and temptations of modern society. They aim to preserve their traditional way of life and maintain a distinct cultural identity.
Plain Dress: Amish clothing is plain and modest, reflecting their commitment to humility and nonconformity. Men typically wear plain trousers, shirts, and coats, while women wear modest dresses and cover their heads with bonnets or caps.
Simple Living: The Amish value simplicity and reject materialism. They lead agrarian lifestyles, focusing on farming and other manual labor. Technology such as electricity, cars, and phones are generally avoided or used sparingly.
Community and Family: Amish communities are tightly-knit and centered around family. They gather for worship in private homes or community buildings rather than traditional church buildings. Mutual support and cooperation are important aspects of their communal life.
Ordnung: The Amish follow a set of unwritten rules called the Ordnung, which vary among different communities. The Ordnung dictates various aspects of daily life, including dress, behavior, technology use, and interactions with the outside world.
Education: Amish children typically attend one-room schoolhouses run by the community. Formal education usually ends after eighth grade, as the emphasis is on practical skills and preparing for a life within the community.
Nonviolence and Pacifism: The Amish are committed to nonviolence and pacifism. They conscientiously object to military service and avoid participation in war.
Gelassenheit: Gelassenheit is an important Amish belief that emphasizes yielding oneself to God's will and the community's guidance. It involves submission, humility, and a willingness to conform to the community's expectations.

Cleaning Najasah

Adnan Mukhtar — Sun, 01 Sep 2024 05:45:32 GMT

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=31
باب أحكام المياه
۔۔۔ (١) وتغسل نجاسة الكلب والخنزير سبعا إحداهن بالتراب۔ (٢) ويجزئ في سائر النجاسات ثلاث منقية۔ (٣) وإن كان على الأرض فصبة واحدة تذهب بعينها لقول رسول الله ﷺ: «صبوا على بول (الأعرابي) ذنوبا من ماء۔» (٤) ويجزئ في بول الغلام الذي لم يأكل الطعام النضح۔ (٥) وكذلك المذي ويعفي عن يسيره (٦) ويسير الدم وما تولد منه من القيح والصديد ونحوه وهو ما لا يفحش في النفس۔ (٧) ومني الآدمي وبول ما يؤكل لحمه طاهر.
(1) The impurity of the dog and the pig should be washed seven times, including one time with soil.
(2) It shall be sufficient for the rest of the impurities to wash them three times until purified.
(3) And if the impurity's on the ground then pouring over it will remove its (harm). Because of the saying of the Messenger ﷺ, "So pour upon the urine of the Bedouin one bucketful of water."
(4) It's sufficient to remove the impurity of a male urine that hasn't started eating regular food to sprinkle the area with water so it's wet, but not soaked.
(5) Likewise, prostatic secretions takes this same ruling as a male infant's urine. A trivial amount of it will be excused.
(6) Likewise, the trivial amount of blood and its by-products of pus, purulent matter, and similar things are all exempt. The trivial amount is that which is not repugnant.
(7) The semen of a human and the urine of the animals whose flesh can be eaten are all pure.

Majority (M+S+A):
Must be done with tahir water, if water is present
Exception (khusus min umum): Dirt cleans shoes and the bottom linings of women's garments dragging on the dirt
Opinion (H+a+T): Can be anything tahir, not just water, as long as impurity is removed
Example: Dry cleaning, where instead of water, a waterless dry cleaning solution is used

Clean the area of impurity with something pure until impurity is removed
Use pure water if a different substance is insufficient
Majority (H+M+S+a): Cleaning one time effectively is a minimum
Opinion (a): Three times is a minimum for every impurity
Opinion (A): Seven times is a minimum for every impurity
Ibn Abd al-Hadi said hadith is extremely weak

Opinion (H+a+T): Trivial amount is anything less than a dirham (silver coin). This applies to all trivial amount of impurities.
Unseen amount is considered trivial (for all)
Spoiling of clothes due to impurity

Our din discourages acts based on obsessions / compulsions
Ignore obsessive impulses.
Few drops or marks are fine
Reality: This is an issue with majority of men
Ibn Umar: Wet his undergarments to combat obsessing over impure wetness

One good wash is sufficient for anything on the ground, including rugs and carpet
Hadith of Bedouin urinating in masjid al-Nabawi

All human urine is impure. Washing (ghasl) is required
Opinion (M+S+A): Trivial amount of urine or feces, one that is not repugnant is excused in general.
Infants special case:
Opinion (A):
Male infant: Wetting (nadh) is sufficient for male infant, not yet wanting to eat food
Female infant: Washing (ghasl) for female infant
Opinion (S?): Sprinkling is sufficient for both genders
Opinion (M?+H?): Washing is required for both genders

Opinion (A): It is impure and washing is required. Trivial amounts are not excused.
Opinion (a): Wetting is sufficient due to its frequency of occurrence. Trivial amount is excused

Human semen is considered pure

Majority: Blood is impure
Opinion (a): Human blood is pure, except for menstrual blood
Opinion (A+S): Trivial amount of blood, one that is not repugnant is excused in general.

Alcohol and alcoholic beverages are impure
Non-liquid intoxicants is controversial

أبو داود 3674 - سَمِعَا ابْنَ عُمَرَ يَقُولُ
قَالَ رَسُولُ اللَّهِ ﷺ: «لَعَنَ اللَّهُ الْخَمْرَ: وَشَارِبَهَا وَسَاقِيَهَا وَبَائِعَهَا وَمُبْتَاعَهَا وَعَاصِرَهَا وَمُعْتَصِرَهَا وَحَامِلَهَا وَالْمَحْمُولَةَ إِلَيْهِ۔»
Abu Dawud 3674 - Ibn Umar
The Prophet ﷺ said: Allah has cursed wine, (1) its drinker, (2) its server, (3) its seller, (4) its buyer, (5) its presser, (6) the one for whom it is pressed, (7) the one who conveys it, and (8) the one to whom it is conveyed.

الترمذي 1295 - عَنْ أَنَسِ بْنِ مَالِكٍ قَالَ
لَعَنَ رَسُولُ اللَّهِ ﷺ فِي الْخَمْرِ عَشَرَةً: عَاصِرَهَا وَمُعْتَصِرَهَا وَشَارِبَهَا وَحَامِلَهَا وَالْمَحْمُولَةَ إِلَيْهِ وَسَاقِيَهَا وَبَائِعَهَا وَآكِلَ ثَمَنِهَا وَالْمُشْتَرِيَ لَهَا وَالْمُشْتَرَاةَ لَهُ
Tirmidhi 1295 - Anas b. Malik
"The Messenger of Allah ﷺ cursed ten involved in wine: (1) the one who presses it, (2) the one who has it pressed, (3) its drinker, (4) its carrier, and (5) the one it is carried to, (6) its server, (7) its seller, (8) the consumption of its price, (9) the one who purchases it, and (10) the one it was purchased for."

Turned vinegar from alcohol, in a natural process is pure
All other impurities transformed into another substance is impure

Dry part of the dog touching your body or clothes does not require washing
Excludes: Sweat, saliva, urine, and fecal matter
Opinion (S+A): Saliva, sweat, urine, and feces of the dog is impure
Requires washing seven times
Opinion (H+T): Only the saliva of the dog is impure
Clean the saliva once effectively as an obligation
Three times is recommended
Opinion (M): Dogs and all living animals are pure
Seven washing is a recommendation for utensils, but is not an obligation
Washing after them is taabudi (something done in order to follow the Prophet ﷺ and please Allah without rationally understanding the reason)
Hatem al-Haj: There is not strong evidence for stricter positions
Bukhari's position (Dogs in masjid al-Nabawi)
Sunnah recommends not having dogs inside homes: Angels do not enter
Sunnah is silent on clothes
Dogs used to go in and out of the masjid
Only saliva on utensils is specific

البخاري 2322 - عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ
قَالَ رَسُولُ اللَّهِ ﷺ «مَنْ أَمْسَكَ كَلْبًا فَإِنَّهُ يَنْقُصُ كُلَّ يَوْمٍ مِنْ عَمَلِهِ قِيرَاطٌ إِلاَّ كَلْبَ حَرْثٍ أَوْ مَاشِيَةٍ۔»
قَالَ ابْنُ سِيرِينَ وَأَبُو صَالِحٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ إِلاَّ كَلْبَ غَنَمٍ أَوْ حَرْثٍ أَوْ صَيْدٍ وَقَالَ أَبُو حَازِمٍ عَنْ أَبِي هُرَيْرَةَ عَنِ النَّبِيِّ ﷺ كَلْبَ صَيْدٍ أَوْ مَاشِيَةٍ
متفق عليه (اللؤلؤ والمرجان)
Bukhari 2322 - Abu Hurayrah
Messenger of Allah ﷺ said, "Whoever keeps a dog, one Qirat of the reward of his good deeds is deducted daily, unless the dog is used for guarding a farm or cattle."
Abu Huraira (in another narration) said from the Prophet, "unless it is used for guarding sheep or farms, or for hunting." Narrated Abu Hazim from Abu Huraira: The Prophet ﷺ said, "A dog for guarding cattle or for hunting."

البخاري 3227 - عَنْ سَالِمٍ عَنْ أَبِيهِ قَالَ
وَعَدَ النَّبِيَّ ﷺ جِبْرِيلُ فَقَالَ إِنَّا لاَ نَدْخُلُ بَيْتًا فِيهِ صُورَةٌ وَلاَ كَلْبٌ
Bukhari 3227 - Salim > his father
Once Gabriel promised the Prophet (that he would visit him, but Gabriel did not come) and later on he said, "We, angels, do not enter a house which contains a picture or a dog."

البخاري 173 - عَنْ أَبِي هُرَيْرَةَ
عَنِ النَّبِيِّ ﷺ أَنَّ رَجُلاً رَأَى كَلْبًا يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ فَأَخَذَ الرَّجُلُ خُفَّهُ فَجَعَلَ يَغْرِفُ لَهُ بِهِ حَتَّى أَرْوَاهُ فَشَكَرَ اللَّهُ لَهُ فَأَدْخَلَهُ الْجَنَّةَ
Bukhari 173 - Ishaq > Abd al-Samad > Abd al-Rahman b. Abdullah b. Dinar > my father > Abu Salih > Abu Hurayrah
The Prophet ﷺ said, "A man saw a dog eating mud from (the severity of) thirst. So, that man took a shoe (and filled it) with water and kept on pouring the water for the dog till it quenched its thirst. So Allah approved of his deed and made him to enter Paradise."

البخاري 174 -حَمْزَةُ بْنُ عَبْدِ اللَّهِ عَنْ أَبِيهِ قَالَ
كَانَتِ الْكِلاَبُ تَبُولُ وَتُقْبِلُ وَتُدْبِرُ فِي الْمَسْجِدِ فِي زَمَانِ رَسُولِ اللَّهِ ﷺ فَلَمْ يَكُونُوا يَرُشُّونَ شَيْئًا مِنْ ذَلِكَ
Bukhari 174 - Hamzah b. Abdullah > his father
My father said. "During the lifetime of Allah's Apostle, the dogs used to urinate, and pass through the mosques (come and go), nevertheless they never used to sprinkle water on it (urine of the dog.)"

Quran:
Dogs are allowed for hunting explicitly from the Quran
Hadith:
One who owns a dog: good deeds are diminished significantly, except of dogs of beneficial purpose
Jibril: We do not enter houses that have dogs in them
Ibn Hibban: This is specific to the Jibril and the Prophet ﷺ
Angels do not accompany travelers with dogs or bells
Ibn Hibban: This is specific to the Jibril and the Prophet ﷺ
Majority: Dogs in the house are disliked in general by agreement for no specific purpose
Bukhari's position (Allowed for benefit)
Ok to have a dog outside in your back/front yard to fulfill a need, like guarding
Nawawi (S): Ok to have a dog for any hajah (need) / beneficial purpose
Guide dogs, emotional comfort dogs
Opinion (M = Ibn Abd al-Barr): Disliked to own a dog for non-beneficial reason. There is nothing makruh for owning a dog for specific benefits.
Dangers of dogs
Not clean like cats
Dogs bark and bite others, not safe for all
Cultural differences
General dislike or disinterest in dogs
Love for dogs and normalization of all kids of pets
Inhumane treatment of dogs
Book: [Kitab fadl al-kilab ala kathir min ma labis al-thiyab] (The book of superiority of dogs over many of those who wear clothes) by Ibn al-Marzuban
Seven Washings

Opinion (A): Seven times with water + one time with dirt = Eight in total
Soap can be a substitute for dirt
Opinion: One time with dirt + Six times with water = Seven in total
Opinion: Seven times with water = Seven in total

Majority (H+M+S): Pigs are not like dogs
Pig impurity is like any other impurity and needs one effective cleansing
Opinion (M): Dogs and all living animals are pure
Opinion (A): Pigs should be treated like dogs
So cleaning from pigs would have to be like dogs
Soap will work like soil

All animals whose flesh can be eaten are pure
All dead animals are impure except:
Human beings
Fish
Locusts
Bloodless animals
Opinion (A+h+M+s): All excrement of animals whose flesh can be eaten is pure
Opinion (A): Any living animal that is the size of a cat or smaller than a cat is pure. Any large animal's sweat and saliva is impure, except for humans, permissible to eat animals.
Eagles, vultures, fox, donkey (sweat and saliva)
Nothing definitive from the Prophet ﷺ
Opinion (M): All living animals are pure

سُورَةُ الأنعَام ٦:٣٨ - وَمَا مِنْ دَابَّةٍ فِي الْأَرْضِ وَلَا طَائِرٍ يَطِيرُ بِجَنَاحَيْهِ إِلَّا أُمَمٌ أَمْثَالُكُمْ ۚ مَا فَرَّطْنَا فِي الْكِتَابِ مِنْ شَيْءٍ ۚ ثُمَّ إِلَىٰ رَبِّهِمْ يُحْشَرُونَ
6 Surat al-Anam 6꞉38 - And there is no creature on [or within] the earth or bird that flies with its wings except [that they are] communities like you. We have not neglected in the Register a thing. Then unto their Lord they will be gathered.

سُورَةُ الرَّحمن ٥٥ ٧-١٢ - وَالسَّمَاءَ رَفَعَهَا وَوَضَعَ الْمِيزَانَ ٥٥:٧ ۝ أَلَّا تَطْغَوْا فِي الْمِيزَانِ ٨ ۝ وَأَقِيمُوا الْوَزْنَ بِالْقِسْطِ وَلَا تُخْسِرُوا الْمِيزَانَ ٩ ۝ وَالْأَرْضَ وَضَعَهَا لِلْأَنَامِ ١٠ ۝ فِيهَا فَاكِهَةٌ وَالنَّخْلُ ذَاتُ الْأَكْمَامِ ١١ ۝ وَالْحَبُّ ذُو الْعَصْفِ وَالرَّيْحَانُ ١٢ ۝
55 Surat al-Rahman 55꞉7-12 - 55:7 And the heaven He raised and imposed the balance 8 That you not transgress within the balance. 9 And establish weight in justice and do not make deficient the balance. 10 And the earth He laid [out] for the creatures. 11 Therein is fruit and palm trees having sheaths [of dates] 12 And grain having husks and scented plants.

أبو داود 2675 - عَنْ عَبْدِ الرَّحْمَنِ بْنِ عَبْدِ اللَّهِ عَنْ أَبِيهِ قَالَ
كُنَّا مَعَ رَسُولِ اللَّهِ ﷺ فِي سَفَرٍ فَانْطَلَقَ لِحَاجَتِهِ فَرَأَيْنَا حُمَّرَةً مَعَهَا فَرْخَانِ فَأَخَذْنَا فَرْخَيْهَا فَجَاءَتِ الْحُمَّرَةُ فَجَعَلَتْ تَفْرُشُ فَجَاءَ النَّبِيُّ ﷺ فَقَالَ مَنْ فَجَعَ هَذِهِ بِوَلَدِهَا رُدُّوا وَلَدَهَا إِلَيْهَا وَرَأَى قَرْيَةَ نَمْلٍ قَدْ حَرَّقْنَاهَا فَقَالَ مَنْ حَرَّقَ هَذِهِ قُلْنَا نَحْنُ قَالَ إِنَّهُ لاَ يَنْبَغِي أَنْ يُعَذِّبَ بِالنَّارِ إِلاَّ رَبُّ النَّارِ
Abu Dawud 2675 - Abd al-Rahman b. Abdullah > his father
We were with the Messenger of Allah ﷺ during a journey. He went to ease himself. We saw a bird with her two young ones and we captured her young ones. The bird came and began to spread its wings. The Messenger of Allah ﷺ came and said: Who grieved this for its young ones? Return its young ones to it. He also saw an ant village that we had burnt. He asked: Who has burnt this? We replied: We. He said: It is not proper to punish with fire except the Lord of fire.

أبو داود 2549 - عَنْ عَبْدِ اللَّهِ بْنِ جَعْفَرٍ قَالَ
أَرْدَفَنِي رَسُولُ اللَّهِ ﷺ خَلْفَهُ ذَاتَ يَوْمٍ فَأَسَرَّ إِلَىَّ حَدِيثًا لاَ أُحَدِّثُ بِهِ أَحَدًا مِنَ النَّاسِ وَكَانَ أَحَبُّ مَا اسْتَتَرَ بِهِ رَسُولُ اللَّهِ ﷺ لِحَاجَتِهِ هَدَفًا أَوْ حَائِشَ نَخْلٍ۔
>
قَالَ: فَدَخَلَ حَائِطًا لِرَجُلٍ مِنَ الأَنْصَارِ فَإِذَا جَمَلٌ۔ فَلَمَّا رَأَى النَّبِيَّ ﷺ حَنَّ وَذَرَفَتْ عَيْنَاهُ فَأَتَاهُ النَّبِيُّ ﷺ فَمَسَحَ ذِفْرَاهُ فَسَكَتَ۔ فَقَالَ: «مَنْ رَبُّ هَذَا الْجَمَلِ؟ لِمَنْ هَذَا الْجَمَلُ؟» فَجَاءَ فَتًى مِنَ الأَنْصَارِ فَقَالَ: لِي يَا رَسُولَ اللَّهِ۔ فَقَالَ: «أَفَلاَ تَتَّقِي اللَّهَ فِي هَذِهِ الْبَهِيمَةِ الَّتِي مَلَّكَكَ اللَّهُ إِيَّاهَا؟ فَإِنَّهُ شَكَى إِلَىَّ أَنَّكَ تُجِيعُهُ وَتُدْئِبُهُ۔»
Abu Dawud 2549 - Abdullah b. Jafar
[!quote]he Messenger of Allah ﷺ seated me behind him ⌜on his ride⌝ one day, and told me secretly a thing asking me not to tell it to anyone. The place for easing dearer to the Messenger of Allah ﷺ was a mound or host of palm trees by which he could conceal himself.~~
He entered the garden of a man from the Ansar (Helpers). All of a sudden when a camel saw the Prophet ﷺ it wept tenderly producing a yearning sound and its eyes flowed. The Prophet ﷺ came to it and wiped the temple of its head and it calmed down. He then said, “Who is the owner of this camel? Whose camel is this?" A young man from the Ansar came and said “This is mine, O Messenger of Allah ﷺ.” He said “Don't you fear Allah about this beast which Allah has given in your possession? It has complained to me that you keep it hungry and load it heavily which fatigues it.”

مسلم 2619 - حَدَّثَنَا أَبُو هُرَيْرَةَ
عَنْ رَسُولِ اللَّهِ ﷺ فَذَكَرَ أَحَادِيثَ مِنْهَا وَقَالَ رَسُولُ اللَّهِ ﷺ «دَخَلَتِ امْرَأَةٌ النَّارَ مِنْ جَرَّاءِ هِرَّةٍ لَهَا» أَوْ «هِرٍّ رَبَطَتْهَا، فَلاَ هِيَ أَطْعَمَتْهَا وَلاَ هِيَ أَرْسَلَتْهَا تُرَمِّمُ مِنْ خَشَاشِ الأَرْضِ حَتَّى مَاتَتْ هَزْلاً۔»
Muslim 2619 - Abu Hurayrah
A woman got into Hell-Fire because of a cat whom she had tied, and thus it could not eat, and she did not let it free so that it could devour the vermin of the earth, until it died.

البخاري 2466 - عَنْ أَبِي هُرَيْرَةَ ؓ
أَنَّ النَّبِيَّ ﷺ قَالَ بَيْنَا رَجُلٌ بِطَرِيقٍ اشْتَدَّ عَلَيْهِ الْعَطَشُ فَوَجَدَ بِئْرًا فَنَزَلَ فِيهَا فَشَرِبَ ثُمَّ خَرَجَ فَإِذَا كَلْبٌ يَلْهَثُ يَأْكُلُ الثَّرَى مِنَ الْعَطَشِ فَقَالَ الرَّجُلُ لَقَدْ بَلَغَ هَذَا الْكَلْبَ مِنَ الْعَطَشِ مِثْلُ الَّذِي كَانَ بَلَغَ مِنِّي فَنَزَلَ الْبِئْرَ فَمَلأَ خُفَّهُ مَاءً فَسَقَى الْكَلْبَ فَشَكَرَ اللَّهُ لَهُ فَغَفَرَ لَهُ۔
قَالُوا يَا رَسُولَ اللَّهِ وَإِنَّ لَنَا فِي الْبَهَائِمِ لأَجْرًا فَقَالَ فِي كُلِّ ذَاتِ كَبِدٍ رَطْبَةٍ أَجْرٌ
Bukhari 2466 - Abdullah b. Maslamah > Malik > Suma a freed slave of Abu Bakr > Abu Salih al-Samman > Abu Hurayrah
The Prophet ﷺ said, "A man felt very thirsty while he was on the way, there he came across a well. He went down the well, quenched his thirst, and came out. Meanwhile, he saw a dog panting and licking mud because of excessive thirst. He said to himself: This dog is suffering from thirst as I did." So, he went down the well again and filled his shoe with water, and watered it. Allah appreciated him for that deed and forgave him."
The people said, "O Messenger of Allah, is there a reward for us in serving the animals?" He replied: "Yes, there is a reward for serving any animate (living being)."

البخاري 3467 - عَنْ أَبِي هُرَيْرَةَ ؓ قَالَ
قَالَ النَّبِيُّ ﷺ بَيْنَمَا كَلْبٌ يُطِيفُ بِرَكِيَّةٍ كَادَ يَقْتُلُهُ الْعَطَشُ إِذْ رَأَتْهُ بَغِيٌّ مِنْ بَغَايَا بَنِي إِسْرَائِيلَ فَنَزَعَتْ مُوقَهَا فَسَقَتْهُ فَغُفِرَ لَهَا بِهِ
Bukhari 3467 - Abu Hurayrah
The Prophet ﷺ said, "While a dog was going round a well and was about to die of thirst, an Israeli prostitute saw it and took off her shoe and watered it. So Allah forgave her because of that good deed."
Next: Rulings of Utensils

The Narrations on Joining Prayers While Resident - IslamQA

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

**Question:
In Sahih Muslim there are about 10 ahadith on combining prayers while a resident (i.e. not travelling, raining, or fear). I have heard that travel, rain, and fear were the only reasons for which we are allowed to join prayers. Is it permissible to do this and under which circumstances? How are these ahadith understood by the ulama? JazakAllah khair.
Country: Saudi Arabia
Answer:
Wa alaykum salam wa rahmatuLlahi wa barakatuHu,
The relied-upon opinion in the Shafi'i School is that prayers may be combined for rain or travel; but combining for reasons such as illness, fear, etc. is not permissible. (al-Hawashy al-Madaniyyah 2/54; Kifayat al-Akhyar 193; Minhaj al-Talibin w/ Khatib 1/529, 533)
There are narrations that the Prophet Muhammad would combine prayers in Medina without a reason such as fear, travel, or rain. (Sahih Muslim 5/938-940)
Here, three views will be mentioned:
1) Some authorities understood these to establish it being permissible to combine prayers due to an illness; this is Imam Nawawi's preferred view. Adhra'i mentioned that it is also related from Imam Shafi'i in Mukhtasar al-Muzani. Zarkashi reports Imam Shafi'i to have held two views [qawlayn] regarding this issue.
Also, the Prophet Muhammad is reported to have instructed that a woman with irregular vaginal discharge may combine prayers. Sulayman al-Kurdi mentioned that some of the As-hab, like Khattabi, Qadi Husayn, Ruyani, Mawardi, Darimi, and others, maintained this view; and irregular vaginal discharge is a type of illness. Others ascribed this view to the As-hab without specifying irregular vaginal discharge, but rather illness without qualification.
Analogously, illness allows one to break the fast, similar to traveling; therefore, combining prayers should be permitted due to illness. And likewise other difficulties warrant combining prayers, such as rain; in fact, an illness can be more of a difficulty than walking for prayer in the rain. (Kifayat al-Akhyar p. 173-174; al-Mawahib al-Madaniyyah 248; Rawdat al-Talibin 1/503)
2) Some other authorities understood the narrations more literally. Mohammad b. Sirin, Imam Malik's student Ash-hab, a group of scholars from Ahl al-Hadith, and Abu Is-haq al-Marwazi opined that prayers may be combined while resident without a specific reason. Ibn al-Mundhir preferred this view.
This is supported by a literal understanding of the narrations along with what Ibn Jubayr asked Ibn ‘Abbas as to why the Prophet Muhammad had done so; to which Ibn ‘Abbas replied, “He desired that he not make things difficult on his ummah.” Thus, Ibn ‘Abbas did not explain the Prophet Muhammad's action as being for a specific reason. (Kifayat al-Akhyar 174; al-Mawahib al-Madaniyyah 248; Sharh Sahih Muslim 5/938-41)
3) The relied-upon opinion in the Shafi'i School, as mentioned above, is that prayers may be combined for rain or travel; but combining for reasons such as illness, fear, etc. is not permissible.

Siyam al-Tatawwu: Voluntary Fasting

Adnan Mukhtar — Tue, 28 Jan 2025 03:55:02 GMT

...

Fast of Dawud: Best type of fast, alternate days
أَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ كَانَ يَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا
Muharram: Best after Ramadan
أَفْضَلُ الصِّيَامِ بَعْدَ رَمَضَانَ شَهْرُ اللَّهِ الْمُحَرَّمُ وَأَفْضَلُ الصَّلاَةِ بَعْدَ الْفَرِيضَةِ صَلاَةُ اللَّيْلِ
Dhu al-Hijjah: First ten days most beloved to Allah
مَا مِنْ أَيَّامٍ الْعَمَلُ الصَّالِحُ فِيهَا أَحَبُّ إِلَى اللَّهِ مِنْ هَذِهِ الأَيَّامِ يَعْنِي أَيَّامَ الْعَشْرِ
Day of Arafah: Forgives sins of previous and subsequent year
مَنْ صَامَ يَوْمَ عَرَفَةَ غُفِرَ لَهُ سَنَةٌ أَمَامَهُ وَسَنَةٌ بَعْدَهُ
Ashura': Forgives sins of previous year
وَصَوْمُ يَوْمِ عَاشُورَاءَ كَفَّارَةُ سَنَةٍ
Fasting in Shaban: Prep for Ramadan
وَمَا رَأَيْتُهُ أَكْثَرَ صِيَامًا مِنْهُ فِي شَعْبَانَ
Six Days of Shawwal: Counted as full lifetime of fasting
مَنْ صَامَ رَمَضَانَ ثُمَّ أَتْبَعَهُ سِتًّا مِنْ شَوَّالٍ فَذَلِكَ صِيَامُ الدَّهْرِ
White Days: Ordered to fast them
يَأْمُرُنَا أَنْ نَصُومَ الْبِيضَ ثَلاَثَ عَشْرَةَ وَأَرْبَعَ عَشْرَةَ وَخَمْسَ عَشْرَةَ
Mondays and Thursdays: Deeds presented to Allah
تُعْرَضُ الأَعْمَالُ يَوْمَ الاِثْنَيْنِ وَالْخَمِيسِ فَأُحِبُّ أَنْ يُعْرَضَ عَمَلِي وَأَنَا صَائِمٌ
Rulings
No make-up or penalty
Hanafi: Must be made up
No intention necessary before Fajr
Discouraged Days (unless part of routine):
Friday, Saturday, Day of Doubt, Days of Id, Days of Tashriq

Fiqh of Salah

Adnan Mukhtar — Sun, 06 Apr 2025 17:51:43 GMT

Talk > The Prophets in Prayer

Fiqh of Taharah

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Ibadah Fiqh Taharah Obligation

الترمذي 1 - عَنِ ابْنِ عُمَرَ
عَنِ النَّبِيِّ ﷺ قَالَ: «لاَ تُقْبَلُ صَلاَةٌ بِغَيْرِ طُهُورٍ، وَلاَ صَدَقَةٌ مِنْ غُلُولٍ۔»
قَالَ هَنَّادٌ فِي حَدِيثِهِ: «إِلاَّ بِطُهُورٍ»
Tirmidhi 1 - Ibn Umar
[!quote]he Prophet ﷺ said: "Salah will not be accepted without purification, nor charity from ⌜impure sources⌝." Hannad said in his narration, "except with purification"~~

الترمذي 3 - عَنْ عَلِيٍّ
عَنِ النَّبِيِّ ﷺ قَالَ: «مِفْتَاحُ الصَّلاَةِ الطُّهُورُ، وَتَحْرِيمُهَا التَّكْبِيرُ، وَتَحْلِيلُهَا التَّسْلِيمُ۔»
Tirmidhi 3 - Ali
[!quote]he Prophet ﷺ said: "The key to salah is purification, its tahrim (prohibition of all else during it) is through the takbir (saying Allahu akbar), and its tahlil (permissibily of all else after it) is the taslim (saying the salam at the end)."~~

البخاري 135 - عَنْ هَمَّامِ بْنِ مُنَبِّهٍ أَنَّهُ سَمِعَ أَبَا هُرَيْرَةَ يَقُولُ
قَالَ رَسُولُ اللَّهِ ﷺ «لاَ تُقْبَلُ صَلاَةُ مَنْ أَحْدَثَ حَتَّى يَتَوَضَّأَ۔» قَالَ رَجُلٌ مِنْ حَضْرَمَوْتَ: مَا الْحَدَثُ يَا أَبَا هُرَيْرَةَ؟ قَالَ: فُسَاءٌ أَوْ ضُرَاطٌ۔
Bukhari 135 - Hammam b. Munabbih > Abu Hurayrah
Messenger of Allah ﷺ said, "The prayer of a person who does Hadath (passes urine, stool or wind) is not accepted till he performs the ablution." A person from Hadaramout asked Abu Hurayrah, "What is hadath?" Abu Hurayrah replied, "hadath means the passing of wind."

Physical Purity
The Pure and the Impure
Rulings of Water
Cleaning Najasah
Rulings of Utensils
Etiquettes of Using the Restroom
Ritual Purity
Wudu (Minor Ablution)
Virtues of Wudu
Rulings of Wudu
Ghusl (Major Ablution)
Tayammum (Dry Ablution)
Rulings for Menstrual / Postpartum Purity

References

Adnan Mukhtar — Mon, 17 Mar 2025 23:04:21 GMT

#todo

الفقه على المذاهب الأربعة
الموسوعة الفقهية
موسوعة أحكام الطهارة
السواك وسنن الفطرة للمقدم
البدر المنير في تخريج الأحاديث والأثار الواقعة في الشرح الكبير
ما هي السنة في السواك ؟

from ضوء (light)
Bright hands and feet
«إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا[1] مُحَجَّلِينَ[2] مِنْ آثَارِ الْوُضُوءِ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ» البخاري 136

wadu: water that you do wudu with
def: washing with purifying water over the four body parts in a specific manner

First commandment to purify
يَا أَيُّهَا الْمُدَّثِّرُ۝ قُمْ فَأَنْذِرْ۝ وَرَبَّكَ فَكَبِّرْ۝ وَثِيَابَكَ فَطَهِّرْ۝ وَالرُّجْزَ فَاهْجُرْ۝ وَلَا تَمْنُنْ تَسْتَكْثِرُ۝ وَلِرَبِّكَ فَاصْبِرْ۝

After this revelation,
Jibril came to the Prophet
spent a day with him
taught him to do wudu
taught him to pray

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ:
غَسْلُ الوَجْهِ، مَعَ مَضْمَضَةٍ وَاسْتِنْشَاقٍ.
وَغَسْلُ اليَدَيْنِ.
وَالرِّجْلَيْنِ.
وَمَسْحُ جَمِيعِ الرَّأْسِ، مَعَ الأُذُنَيْنِ.
وَتَرْتِيبٌ.
وَمُوَالَاةٌ.
~~﴿يَا أَيُّهَا الَّذِينَ آمَنُوا

إِذَا قُمْتُمْ إِلَى الصَّلَاةِ:
فَاغْسِلُوا وُجُوهَكُمْ
وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
وَامْسَحُوا بِرُءُوسِكُمْ
وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ...﴾ سُورَةُ المَائدة 5:6

Washing the face
Washing the hands and arms
Wiping the head
Washing the feet
Order (Sunnah + derived from ayah)
Continuity (not letting the previous part dry before washing the next)

عَنْ حُمْرَانَ مَوْلَى عُثْمَانَ بْنِ عَفَّانَ
«أَنَّهُ رَأَى عُثْمَانَ دَعَا بِوَضُوءٍ

فَأَفْرَغَ عَلَى يَدَيْهِ مِنْ إِنَائِهِ فَغَسَلَهُمَا ثَلاَثَ مَرَّاتٍ
ثُمَّ أَدْخَلَ يَمِينَهُ فِي الْوَضُوءِ
ثُمَّ تَمَضْمَضَ
وَاسْتَنْشَقَ وَاسْتَنْثَرَ
ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا
وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثَلاَثًا
ثُمَّ مَسَحَ بِرَأْسِهِ
ثُمَّ غَسَلَ كُلَّ رِجْلٍ ثَلاَثًا
ثُمَّ قَالَ رَأَيْتُ النَّبِيَّ ﷺ يَتَوَضَّأُ نَحْوَ وُضُوئِي هَذَا وَقَالَ «مَنْ تَوَضَّأَ نَحْوَ وُضُوئِي هَذَا ثُمَّ صَلَّى رَكْعَتَيْنِ لاَ يُحَدِّثُ فِيهِمَا نَفْسَهُ غَفَرَ اللَّهُ لَهُ مَا تَقَدَّمَ مِنْ ذَنْبِهِ»» البخاري 164

Evolution of fiqh schools
Mutaqaddimin, Mutwassitin, Mutakhkhirin
Regional differences
Current authorized position by the schools

Fard/Rukn
when left out, invalidates wudu
when left out, wudu becomes invalid
Wajib
intentional exclusion, earns a sin
when left out even intentionally, it does not invalidate the wudu
when left out, wudu is still valid

Taking new water for the next unit

Akhsar al-Mukhtasarat وَالنِّيَّةُ شَرْطٌ لِكُلِّ طَهَارَةٍ شَرْعِيَّةٍ، غَيْرِ:
إِزَالَةِ خَبَثٍ.
وَغُسْلِ كِتَابِيَّةٍ لِحِلِّ وَطْءٍ.
وَمُسْلِمَةٍ مُمْتَنِعَةٍ لِذلِكَ.

Taklif: Muslim, Mumayyiz, Baligh
Completion of Istinja
Removal of barriers from the body parts of wudu
Removed nail polish
Other najasah on the body parts
Not required before wudu (controversial)
Halal and tahir water
A: Fard is that it is halal
H+M+S: Sunnah is that it is halal

Requirement of washing
﴿فَاغْسِلُوا وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ﴾
Letting the water touch the skin
«...فَإِذَا وَجَدْتَ الْمَاءَ فَأَمِسَّهُ جِلْدَكَ/بَشْرَتَكَ» أبو داود 332

It is not a need (حاجة)
Fatwah council:
Not valid: if nail coloring forms a physical layer on the surface of the nails
Valid: if it does not form a physical layer (like henna)
Permeable "Halal" nail polish does not meet the condition of ghaslah

﴿إِذَا قُمْتُمْ إِلَى الصَّلَاةِ﴾

Having no intention invalidates the wudu
No specific words for uttering verbally
- It is not a Prophetic act,
- Allowed if needed for one's intention, e.g. نويتُ فرض الوضوء۔۔۔
Shart:
A: It is a Shart
Fard:
H+M+S
Intentions are the basis for the judgement of actions upon them
«إِنَّمَا الأَعْمَالُ بِالنِّيَّةِ وَإِنَّمَا لاِمْرِئٍ مَا نَوَى» البخاري 6689
[3]## Amount of Water
Allah does not like those who waste
﴿يَا بَنِي آدَمَ خُذُوا زِينَتَكُمْ عِنْدَ كُلِّ مَسْجِدٍ وَكُلُوا وَاشْرَبُوا وَلَا تُسْرِفُوا ۚ إِنَّهُ لَا يُحِبُّ الْمُسْرِفِينَ۝﴾ سُورَةُ الأعرَاف 7:31
Being wasteful
﴿وَآتِ ذَا الْقُرْبَىٰ حَقَّهُ وَالْمِسْكِينَ وَابْنَ السَّبِيلِ وَلَا تُبَذِّرْ تَبْذِيرًا۝ إِنَّ الْمُبَذِّرِينَ كَانُوا إِخْوَانَ الشَّيَاطِينِ ۖ وَكَانَ الشَّيْطَانُ لِرَبِّهِ كَفُورًا۝﴾ سُورَةُ الإسْرَاء 17:26
Dislike of wasting water
«أَنَّ النَّبِيَّ ﷺ مَرَّ بِسَعْدٍ وَهُوَ يَتَوَضَّأُ فَقَالَ «مَا هَذَا السَّرَفُ يَا سَعْدُ؟» قَالَ: أَفِي الْوُضُوءِ سَرَفٌ؟ قَالَ «نَعَمْ، وَإِنْ كُنْتَ عَلَى نَهْرٍ جَارٍ»» (ضعيف) أحمد 7065

Half a liter for wudu
«كَانَ النَّبِيُّ ﷺ يَتَوَضَّأُ بِالْمُدِّ وَيَغْتَسِلُ بِالصَّاعِ إِلَى خَمْسَةِ أَمْدَادٍ» مسلم 325b

Mudd = 1/2+ lit. = 23 oz = 687 ml, Ifta of Jordan
~1 bottle of water (20 oz)
Saa = 4x Mudd = 2.75 lit = 92-93 oz = Ifta of Jordan
~5 bottles of water

Used to do wudu using 1 bottle of water
Used to bathe using 4-5 Mudd = 5-6 bottles of water
It was sufficient for the Prophet
«عَنْ جَابِرِ بْنِ عَبْدِ اللَّهِ قَالَ: قَالَ رَسُولُ اللَّهِ ﷺ «يُجْزِئُ مِنَ الْوُضُوءِ الْمُدُّ وَمَنَ الْجَنَابَةِ الصَّاعُ» فَقَالَ لَهُ رَجُلٌ لَا يَكْفِينَا ذَلِكَ يَا جَابِرُ! فَقَالَ «قَدْ كَفَى مَنْ هُوَ خَيْرٌ مِنْكَ وَأَكْثَرُ شَعْرًا»» الحاكم 575

Extremism and waste
«جَاءَ أَعْرَابِيٌّ إِلَى النَّبِيِّ ﷺ يَسْأَلُهُ عَنِ الْوُضُوءِ فَأَرَاهُ الْوُضُوءَ ثَلاَثًا ثَلاَثًا ثُمَّ قَالَ هَكَذَا الْوُضُوءُ، فَمَنْ زَادَ عَلَى هَذَا فَقَدْ أَسَاءَ وَتَعَدَّى وَظَلَمَ» النسائي 140
Nawawi says:
وَقَدْ أَجْمَع الْمُسْلِمُونَ عَلَى أَنَّ الْوَاجِب فِي غَسْلِ الأَعْضَاء مَرَّة مَرَّة، وَعَلَى أَنَّ الثَّلاث سُنَّة
وَقَدْ جَاءَتْ الأَحَادِيث الصَّحِيحَة بِالْغَسْلِ مَرَّة مَرَّة، وَثَلاثًا ثَلاثًا، وَبَعْض الأَعْضَاء ثَلاثًا وَبَعْضهَا مَرَّتَيْنِ وَبَعْضهَا مَرَّة
قَالَ الْعُلَمَاء: فَاخْتِلافهَا دَلِيل عَلَى جَوَاز ذَلِكَ كُلّه:وَأَنَّ الثَّلاث هِيَ الْكَمَال وَالْوَاحِدَة تُجْزِئُ، فَعَلَى هَذَا يُحْمَل اِخْتِلاف الأَحَادِيث

Akhsar al-Mukhtasarat
وَالتَّسْمِيَةُ وَاجِبَةٌ فِي:
وُضُوءٍ
وَغُسْلٍ
وَتَيَمُّمٍ...
وَتَسْقُطُ[4] سَهْوًا وَجَهْلًا.
No wudu if no bismillah
«لَا وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ» (اختلاف في الصحّة)
Blessed is Thy Name
﴿الرحمن .. تَبَارَكَ اسْمُ رَبِّكَ ذِي الْجَلَالِ وَالْإِكْرَامِ۝﴾ سُورَةُ الرَّحمن 55:78

tabarak is a verb: to having blessings
barakah: unexpected increase, more one can imagine
Significance of mentioning the name of Allah before any action
«كُلُّ كَلَامٍ أَوْ أَمْرٍ ذِي بَالٍ لَا يُفْتَحُ بِذِكْرِ اللهِ فَهُوَ أَبْتَرُ/أَقْطَعُ» أحمد 8712 (ضعيف)
Ghazalian dhikr: After the tasmiyah
﴿(وَقُلْ رَبِّ) أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ۝ وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ۝﴾ سُورَةُ المُؤمنون 23:97

Face the Qiblah
Fard
A: Saying it is wajib
Repeat wudu if forgotten
If completely forgotten, wudu is valid
a: Say it when you remember and continue wudu
Mustahabb / Sunnah
This is the Rajih
H+M+S: It is a Sunnah
Opinion: Mentioning the name means intention is made
قَالَ وَذَكَرَ رَبِيعَةُ «أَنَّ تَفْسِيرَ حَدِيثِ النَّبِيِّ ﷺ لاَ وُضُوءَ لِمَنْ لَمْ يَذْكُرِ اسْمَ اللَّهِ عَلَيْهِ أَنَّهُ الَّذِي يَتَوَضَّأُ وَيَغْتَسِلُ وَلاَ يَنْوِي وُضُوءًا لِلصَّلاَةِ وَلاَ غُسْلاً لِلْجَنَابَةِ» أبو داود 102

«إِذَا أَكَلَ أَحَدُكُمْ فَلْيَذْكُرِ اسْمَ اللَّهِ تَعَالَى۔ فَإِنْ نَسِيَ أَنْ يَذْكُرَ اسْمَ اللَّهِ تَعَالَى فِي أَوَّلِهِ فَلْيَقُلْ (بِسْمِ اللَّهِ أَوَّلَهُ وَآخِرَهُ)» أبو داود 3767

Akhsar al-Mukhtasarat وَمِنْ سُنَنِهِ:
اسْتِقْبَالُ قِبْلَةٍ.
وَسِوَاكٌ.
وَبَدَاءَةٌ بِغَسْلِ يَدَيْ غَيْرِ قَائِمٍ مِنْ نَوْمِ لَيْلٍ، وَيَجِبُ لَهُ ثَلَاثًا تَعَبُّدًا.
«فَأَفْرَغَ عَلَى يَدَيْهِ مِنْ إِنَائِهِ فَغَسَلَهُمَا ثَلاَثَ مَرَّاتٍ»
Washing hands after getting up
«إِذَا اسْتَيْقَظَ أَحَدُكُمْ فَلْيُفْرِغْ عَلَى يَدِهِ ثَلاَثَ مَرَّاتٍ قَبْلَ أَنْ يُدْخِلَ يَدَهُ فِي إِنَائِهِ فَإِنَّهُ لاَ يَدْرِي فِيمَ بَاتَتْ يَدُهُ» مسلم 278d
Ghazalian dhikr: Before hand washing
اللَّهُمَّ إِنِّي أَسْأَلُكَ الْيُمْنَ[5] وَالْبَرَكَةَ، وَأَعُوذُ بِكَ مِنَ الشُّؤْمِ[6] وَالْهَلَكَةِ[7]

Hands are the utensil of wudu
Fard
A: Only when waking up from night time sleep, and must wash three times
Sunnah
H+M+S+A: it is Sunnah
Wash both hands x3
Right hand before left hand
Makruh
Washing more than three times

Majority of scholars recommend it
Qiyas from other ibadat because wudu is ibadah
Opposite of going to the bathroom
Ibn Muflih: No one contests facing the Qiblah
No evidence in the Sunnah
No consensus in the Ummah
Correct opinion: It is not a Sunnah

Beginning with the right hand-side
«كَانَ رَسُولُ اللَّهِ ﷺ لَيُحِبُّ التَّيَمُّنَ[8] فِي طُهُورِهِ إِذَا تَطَهَّرَ وَفِي تَرَجُّلِهِ[9] إِذَا تَرَجَّلَ وَفِي انْتِعَالِهِ[10] إِذَا انْتَعَلَ» مسلم 268a

Akhsar al-Mukhtasarat يُسَنُّ السِّوَاكُ[11] بِالعُودِ[12]:
كُلَّ وَقْتٍ.
إِلَّا لِصَائِمٍ بَعْدَ الزَّوَالِ؛ فَيُكْرَهُ.
وَيَتَأَكَّدُ عِنْدَ: صَلَاةٍ وَنَحْوِهَا، وَتَغَيُّرِ فَمٍ وَنَحْوِهِ.
وَسُنَّ:
بَدَاءَةٌ بِالأَيْمَنِ: فِيهِ[13]، وَفِي طُهْرٍ[14]، وَشَأْنِهِ كُلِّهِ[15].

Tasawwuk: Cleaning teeth
Siwak/Miswak: Tooth-stick used to clean the teeth and mouth

Mentioned in around 100 ahadith[16]
Used the miswak before his death
It is from the Sunnahs of Fitrah
Ten human urges are from the fitrah
(there are several wordings)
«خَمْسٌ فِي الرَّأْسِ وَخَمْسٌ فِي الْجَسَدِ» البيهقي 685
«قَالَ رَسُولُ اللَّهِ ﷺ «عَشْرٌ مِنَ الْفِطْرَةِ: (١) قَصُّ الشَّارِبِ[17] (٢) وَإِعْفَاءُ اللِّحْيَةِ[18] (٣) وَالسِّوَاكُ (٤) وَاسْتِنْشَاقُ الْمَاءِ (٥) وَقَصُّ الأَظْفَارِ[19] (٦) وَغَسْلُ الْبَرَاجِمِ[20] (٧) وَنَتْفُ الإِبْطِ[21] (٨) وَحَلْقُ الْعَانَةِ[22] (٩) وَانْتِقَاصُ الْمَاءِ[23] (يَعْنِي الاِسْتِنْجَاءَ)۔»
قَالَ زَكَرِيَّاءُ قَالَ مُصْعَبٌ وَنَسِيتُ الْعَاشِرَةَ إِلاَّ أَنْ تَكُونَ (١٠) الْمَضْمَضَةَ» مسلم 261a
Siwak is pleasing to Allah
«السِّوَاكُ مَطْهَرَةٌ لِلْفَمِ مَرْضَاةٌ لِلرَّبِّ» النسائي 5
Doing siwak all the time and before the wudu
«أَنَّ النَّبِيَّ ﷺ كَانَ لاَ يَرْقُدُ مِنْ لَيْلٍ وَلاَ نَهَارٍ فَيَسْتَيْقِظُ إِلاَّ تَسَوَّكَ قَبْلَ أَنْ يَتَوَضَّأَ» أبو داود 57
Last action before his passing

Abd al-Rahman b. Abu Bakr comes in with a miswak
He looks at it (since he could not speak anymore)
Aishah: آخُذُهُ لَكَ؟ ۔۔۔ أُلَيِّنُهُ لَكَ؟
Gestures: فَأَشَارَ بِرَأْسِهِ: أَنْ نَعَمْ
Aishah takes it, softens it
Grabs it and does miswak: فَاسْتَنَّ بِهِ وَهْوَ مُسْتَسْنِدٌ إِلَى صَدْرِي
Urged siwak upon you
«قَالَ رَسُولُ اللَّهِ ﷺ أَكْثَرْتُ عَلَيْكُمْ فِي السِّوَاكِ» البخاري 888
Siwak behind ears of the companions
عن أَبُو سَلَمَةَ «فَرَأَيْتُ زَيْدًا (بن خالد) يَجْلِسُ فِي الْمَسْجِدِ وَإِنَّ السِّوَاكَ مِنْ أُذُنِهِ مَوْضِعُ الْقَلَمِ مِنْ أُذُنِ الْكَاتِبِ فَكُلَّمَا قَامَ إِلَى الصَّلاَةِ اسْتَاكَ» أبو داود 47
Higher reward for salah
«فَضْلُ الصَّلَاةِ الَّتِي يُسْتَاكُ لَهَا عَلَى الصَّلَاةِ الَّتِي لَا يُسْتَاكُ لَهَا سَبْعِينَ ضِعْفًا»» الحاكم 515
Elected not to mandate doing the siwak
«لَوْلاَ أَنْ أَشُقَّ عَلَى أُمَّتِي/عَلَى النَّاسِ لأَمَرْتُهُمْ بِالسِّوَاكِ مَعَ كُلِّ صَلاَةٍ» البخاري 887

Miswak must be washed
Done during madmadah
Fard
Z: It is fard. Order is clear in the hadith above
Sunnah Muakkadah
H+M: Sunnah at all times (stronger)
S+A: Sunnah al all times excepted fasting
After waking up
After taste of the mouth changes
Before every prayer
Makruh
S+A: Dislike after Zuhr when fasting (weak report)
This opinion is not strong

Oral smell of the fasting person
«وَالَّذِي نَفْسِي بِيَدِهِ لَخُلُوفُ فَمِ الصَّائِمِ أَطْيَبُ عِنْدَ اللَّهِ تَعَالَى مِنْ رِيحِ الْمِسْكِ: يَتْرُكُ طَعَامَهُ، وَشَرَابَهُ، وَشَهْوَتَهُ مِنْ أَجْلِي؛ الصِّيَامُ لِي وَأَنَا أَجْزِي بِهِ وَالْحَسَنَةُ بِعَشْرِ أَمْثَالِهَا۔» البخاري 1894
Don't do miswak in the afternoon (weak)
«إذا صمتم فاستاكوا بالغداة ولا تستاكوا بالعشي» (الدارقطني، ضعيف)

Hunger breath or ketosis breath
Smell remains for a hungry person
Miswak does not get rid of the smell

Difference of opinion
Right-hand:
Because of Tayammun
Left-hand:
A+T: Because it is removal of khabath
Right-hand is for taharah
Lead-hand is for cleaning filth

Moist roots of the Arak tree (عود الأراك)
Tree found in the deserts of Arabia
Common at the time of the Prophet
Preference found in a several isolated evidences
Ordering to do siwak with Arak (Bukhari's Tarikh al-Kabir)
«... ثُمَّ أَمَرَ لَنَا بِـ(أَرَاكٍ) فَقَالَ «اسْتَاكُوا بِهَذَا» الطبراني 19217 (والبخاري في التاريخ)
وَكَانَ يَسْتَاكُ بِعُودِ الْأَرَاكِ (ابن القيّم)

Miswak of Zaytun (Olive tree) is excellent (Fabricated)
«نعْمَ السِّوَاكُ الزَّيتُونُ مِنْ شَجَرَةٍ مُبَارَكَةٍ: يُطيِّبُ الْفَمَ، وَيَذْهَبُ بِالحَفْرِ[24]، وَهُوَ سِوَاكِي وَسِوَاكُ الأَنْبِيَاءِ قَبْلِي.» السيوطي 23846a (موضوع: الألباني)

Used his finger to rub (weak)
عن عليّ «...وَتَمَضْمَضَ ثَلاثًا فَأَدْخَلَ بَعْضَ أَصَابِعِهِ فِي فِيهِ وَاسْتَنْشَقَ ثَلاثًا ...» أحمد 1356

Several narrations that are weak, solitary, or unauthenticated
H: Do the siwak with fingers when the preferred utensil is not availble al-Hidayah
S (Nawawi): Argues against it even if fingers are rough
Various disagreements

Did siwak with other things
«كَانَ ﷺ يستاك بـالـ(أراك) فإنْ تَعَذَّر عَلَيْهِ استاك بـ(عراجين[25] النّخل)، فإنْ تعذر استاك (بِمَا وجده)» (الماوردي)

Reward
For the love of following the Prophet, not for the item (Arak) Hatem al-Haj
Similar to the wearing turban
Agreement: Toothbrush is a sufficient substitute

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
غَسْلُ الوَجْهِ، مَعَ مَضْمَضَةٍ وَاسْتِنْشَاقٍ...
وَمِنْ سُنَنِهِ: ...
وَبَدَاءَةٌ ... وَبِمَضْمَضَةٍ فَاسْتِنْشَاقٍ وَمُبَالَغَةٌ فِيهِمَا لِغَيْرِ صَائِمٍ.
... وَثَانِيَةٌ وَثَالِثَةٌ، وَكُرِهَ أَكْثَرُ
﴿فَاغْسِلُوا وُجُوهَكُمْ﴾
«ثُمَّ أَدْخَلَ يَمِينَهُ فِي الْوَضُوءِ، ثُمَّ تَمَضْمَضَ، وَاسْتَنْشَقَ، وَاسْتَنْثَرَ»
Perform madmadah
«إِذَا تَوَضَّأْتَ فَمَضْمِضْ» أبو داود 144
Perform istinshaq
«إِذَا تَوَضَّأَ أَحَدُكُمْ فَلْيَسْتَنْشِقْ بِمَنْخِرَيْهِ مِنَ الْمَاءِ ثُمَّ لْيَنْتَثِرْ» مسلم 237b
Perform istinshaq fully except in fasting
«أَسْبِغِ الْوُضُوءَ وَبَالِغْ فِي الاِسْتِنْشَاقِ إِلاَّ أَنْ تَكُونَ صَائِمًا» النسائي 87
Ghazalian dhikr: For madmadah
اللَّهُمَّ أَعِنِّي عَلَى تِلَاوَةِ كِتَابِكَ وَكَثْرَةِ الذِّكْرِ لَكَ
Ghazalian dhikr: For istinshaq
اللَّهُمَّ أَوْجِدْ لِي رَائِحَةَ الجَنَّةِ وَأَنْتَ عَنِّي رَاضٍ
Ghazalian dhikr: For istinthar
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنْ رَوَائِحِ النَّارِ وَمِنْ سُوءِ الدَّارِ

Fard
A: x1 Madmadah and Istinshaq are Fard
Sunnah
H+M+S: It is Sunnah
Madmadah before Istinshaq
Perfection of both, unless fasting
Makruh
Doing it more than three times

Several opinions of whether only madmadah is wajib or only istinshaq or both or neither
During wudu or during ghusl
Following the Quran is sufficient
«مَنْ أَتَمَّ الْوُضُوءَ كَمَا أَمَرَهُ اللَّهُ تَعَالَى فَالصَّلوَاتُ الْمَكْتُوبَاتُ كَفَّارَاتٌ لِمَا بَيْنَهُنَّ» مسلم 231b

عن عثمان: «ثُمَّ تَمَضْمَضَ، وَاسْتَنْشَقَ، وَاسْتَنْثَرَ»
قال ابن حجر: «اتفقت الروايات على تقديم المضمضة ...»

Wudu Uthman: Seemingly using right hand
عن عثمان: «ثُمَّ أَدْخَلَ يَمِينَهُ فِي الْوَضُوءِ ثُمَّ تَمَضْمَضَ وَاسْتَنْشَقَ وَاسْتَنْثَرَ»
Wudu Ali: Intinthar with the left hand
عن عليّ: «...فَمَضْمَضَ وَاسْتَنْشَقَ وَنَثَرَ بِيَدِهِ الْيُسْرَى فَعَلَ ذَلِكَ ثَلاثَ مَرَّاتٍ۔۔۔» أحمد 1133

H+M+S+A
Right for madmadah
Right for istinshaq
Left for istinthar
H: (Badai al-sanai fi tartib al-sharai)
Right for madmadah
Left for istinshaq

One motion
عن عبد الله بن زيد «۔۔۔فَأَكْفَأَ مِنْهَا عَلَى يَدَيْهِ فَغَسَلَهُمَا ثَلاَثًا ثُمَّ أَدْخَلَ يَدَهُ فَاسْتَخْرَجَهَا فَمَضْمَضَ وَاسْتَنْشَقَ مِنْ كَفٍّ وَاحِدَةٍ فَفَعَلَ ذَلِكَ ثَلاَثًا۔۔۔» مسلم 235a
Two motions
عَنْ عَلِيٍّ «فَمَضْمَضَ ثَلاَثًا، وَاسْتَنْشَقَ ثَلاَثًا مِنْ كَفٍّ وَاحِدٍ» ابن ماجة 404

Several opinions between separating or combining the motion
Preferred: One right hand motion for madmadah and istinshaq
Agreement: separating between the rinsing of the mouth and nose is acceptable

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
غَسْلُ الوَجْهِ، مَعَ مَضْمَضَةٍ وَاسْتِنْشَاقٍ.
﴿فَاغْسِلُوا وُجُوهَكُمْ﴾
«ثُمَّ غَسَلَ وَجْهَهُ ثَلاَثًا»
Ghazalian dhikr
اللَّهُمَّ بَيِّضْ وَجْهِي بِنُورِكَ يَوْمَ تَبْيَضُّ وُجُوهُ أَوْلِيَائِكَ وَلَا تُسَوِّدْ وَجْهِي بِظُلُمَاتِكَ يَوْمَ تَسْوَدُّ وُجُوهُ أَعْدَائِكَ

Fard
All: x1 is Fard
Sunnah
All: x3 is Sunnah perfection
length: from the hairline to the complete chin
width: from ear to ear
performing madmadah and istinshaq

ٓMeaning: Running of hands over the skin for wudu
Fard:
M: It is fard to rub
Meaning of washing includes dalk
H+S+A: It is sufficient to run water over.
No evidence of dalk
Sunnah
H+S+A: It is sunnah to do dalk
Water should touch your skin
«فَإِذَا وَجَدْتَ الْمَاءَ فَأَمِسَّهُ جِلْدَكَ» أبو داود 333
Evidence against it being a condition
«قَالَ اذْهَبْ فَأَفْرِغْهُ عَلَيْكَ» البخاري 344
Evidence for it being a condition
عَنْ عَبْدِ اللهِ بْنِ زَيْدٍ «أَنَّ النَّبِيَّ ﷺ تَوَضَّأَ فَجَعَلَ يَقُولُ هَكَذَا يَدْلُكُ» أحمد 16441

Akhsar al-Mukhtasarat وَمِنْ سُنَنِهِ: ...
6. وَتَخْلِيلُ شَعْرٍ كَثِيفٍ، وَالأَصَابِعِ.

Two beards
Part on the cheeks
Part that hangs down
Light beard vs thick beard and running the fingers through it
Doing takhlil (running fingers between the thick beard)
Wiping over the beard with wet hands

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
2. وَغَسْلُ اليَدَيْنِ...
وَمِنْ سُنَنِهِ: ...
6. وَتَخْلِيلُ ... وَالأَصَابِعِ.
﴿وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ﴾
«وَيَدَيْهِ إِلَى الْمِرْفَقَيْنِ ثَلاَثًا»
Ghazalian dhikr: Right arm
اللَّهُمَّ أَعْطِنِي كِتَابِي بِيَمِينِي، وَحَاسِبْنِي حِسَابًا يَسِيرًا
Ghazalian dhikr: Left arm
اللَّهُمَّ إِنِّي أَعُوذُ بِكَ أَنْ تُعْطِيَنِي كِتَابِي بِشِمَالِي أَوْ مِنْ وَرَاءِ ظَهْرِي

Includes the hands, not just the arms
Up to and including the elbows
Fard
All: x1 is Fard
M: Doing the dalk
A: Washing beyond the elbow
A: Parting the fingers and toes is obligatory unless water has already reached
Jewelry
H+S: Moving a tight jewelry
H: Unacceptable to wear tight jewelry where water cannot get underneath
M: Men must moving both a tight or a lose jewelry. Women do not have to unless they are to take it off later.
H: Amputation: If part of a hand is missing, wash the remaining portion, otherwise it is negated
H: Extra limbs: Must be washed during ablution. Opinions vary on the extent
Finger nails:
H+M+S: Finger nails should be free from dirt. Extra concessions given to certain professions.
A: Insignificant amount is overlooked
Sunnah
All: x3 is Sunnah perfection
S+H: Washing more than required
H: Rewash hands when washing the arms
H+S: Moving the lose ring for water to reach
H+S: Ghazilian dhikr for all actions
H: Shahadatayn when washing each body part
Doing takhlil (running fingers between the joints)
Tayammun: Right arm before the left hand
Begin with the tips of the fingers and toes when using the container, otherwise wrists or ankles

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
4. وَمَسْحُ جَمِيعِ الرَّأْسِ، مَعَ الأُذُنَيْنِ.
﴿وَامْسَحُوا بِرُءُوسِكُمْ﴾
«ثُمَّ مَسَحَ بِرَأْسِهِ»
Prophetic mash
«...ثُمَّ مَسَحَ رَأْسَهُ بِيَدَيْهِ فَأَقْبَلَ بِهِمَا وَأَدْبَرَ بَدَأَ بِمُقَدَّمِ رَأْسِهِ حَتَّى ذَهَبَ بِهِمَا إِلَى قَفَاهُ ثُمَّ رَدَّهُمَا إِلَى الْمَكَانِ الَّذِي بَدَأَ مِنْهُ...» البخاري 185
Ghazalian dhikr: During the mash
اللَّهُمَّ اغْشِنِي بِرَحْمَتِكَ، وَأَنْزِلْ عَلَيَّ مِنْ بَرَكَاتِكَ، وَأَظِلَّنِي تَحْتَ ظِلِّ عَرْشِكَ يَوْمَ لَا ظِلَّ إِلَّا ظِلُّكَ

Fard
S: Any amount of hair, directly connected to the head
H: Palm-width = one-quarter of the hair of the head
Wiping done with at least 3 fingers to prevent from drying
New water if hands are dry
A: Entire head (hairline to the nape)
M: Entire head (even long hair be wiped)
Sunnah
H+M+S: Wiping the entire head
M+A: Entire head first back and then forth

Eleven opinions on this
one hair
three hair
anything that can be called a mash
nasiyah (Abu Hanifah)
one-fourth (Abu Hanifah)
three or four finger-width of the nasiyah (Abu Hanifah)
whole (Malik)
leaving-off parts is ok
leaving-off a third is ok
one-third is ok
front part is ok

Meaning of "bi-" in "bi-ruusikum"
Turban: Narrations where the Prophet ﷺ did mash of hair partially due to his turban
Wiping the front of the head
عن أنس «رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَتَوَضَّأُ وَعَلَيْهِ عِمَامَةٌ قِطْرِيَّةٌ فَأَدْخَلَ يَدَهُ مِنْ تَحْتِ الْعِمَامَةِ فَمَسَحَ مُقَدَّمَ رَأْسِهِ وَلَمْ يَنْقُضِ الْعِمَامَةَ» (ضعيف) أبو داود 147
Wiping the nasiyah
عن المغيرة «أَنَّ النَّبِيَّ ﷺ تَوَضَّأَ فَمَسَحَ بِنَاصِيَتِهِ وَعَلَى الْعِمَامَةِ وَعَلَى الْخُفَّيْنِ» مسلم 274k

60 chains for this hadith. Muslim alone has 12 narrations
Some do not mention of the nasiyah
Shafii

Apparent meaning of mash is partial, like mash of the wall
the "bi-" preposition is added for the reason of partiality

M: must be loosened in not already lose

A lot of disagreement here
No taharah needed before wearing
M: Not permissible to wipe over
H+S: Wipe over only after obligatory wiping over turban (not khimar)
A (strong): Wiping of turban, khimar

hanak = jawbone
duabah = tail / ribbon

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Increase your area of brightness
«إِنَّ أُمَّتِي يُدْعَوْنَ يَوْمَ الْقِيَامَةِ غُرًّا[1-1] مُحَجَّلِينَ[2-1] مِنْ آثَارِ الْوُضُوءِ فَمَنِ اسْتَطَاعَ مِنْكُمْ أَنْ يُطِيلَ غُرَّتَهُ فَلْيَفْعَلْ» البخاري 136
Ghazalian dhikr: While wiping the neck
اللَّهُمَّ فُكَّ رَقَبَتِي مِنَ النَّارِ، وَأَعُوذُ بِكَ مِنَ السَّلَاسِلِ وَالْأَغْلَالِ

No strong evidence to support this
Sunnah
S: wiping is sunnah to gain rewards
Taking new water
Preferred
H+s+a: wiping is preferred to gain rewards

Ears are part of the face
«قَالَ رَسُولُ اللَّهِ ﷺ الأُذُنَانِ مِنَ الرَّأْسِ» ابن ماجة 443
Procedure of wiping the ears
«...ثُمَّ مَسَحَ بِرَأْسِهِ فَأَدْخَلَ إِصْبَعَيْهِ السَّبَّاحَتَيْنِ فِي أُذُنَيْهِ وَمَسَحَ بِإِبْهَامَيْهِ عَلَى ظَاهِرِ أُذُنَيْهِ وَبِالسَّبَّاحَتَيْنِ بَاطِنَ أُذُنَيْهِ...» أبو داود 135
Ghazalian dhikr: While wiping the ears
اللَّهُمَّ اجْعَلْنِي مِنَ الَّذِينَ يَسْتَمِعُونَ الْقَوْلَ فَيَتَّبِعُونَ أَحْسَنَهُ، اللَّهُمَّ أَسْمِعْنِي مُنَادِيَ الْجَنَّةِ مَعَ الْأَبْرَارِ

Using two fingers to wipe, inner and the outer ears
Wajib
A: Wiping is wajib
Sunnah
H+M+S+a: Wiping is sunnah
h+M+S+A: Using new water
G: 3x wiping is sunnah

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
3. وَالرِّجْلَيْنِ.
وَمِنْ سُنَنِهِ: ...
6. وَتَخْلِيلُ شَعْرٍ كَثِيفٍ، وَالأَصَابِعِ.
﴿وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ﴾
«ثُمَّ غَسَلَ كُلَّ رِجْلٍ ثَلاَثًا»
Ghazalian dhikr: Right foot
اللَّهُمَّ ثَبِّتْ قَدَمِي عَلَى الصِّرَاطِ الْمُسْتَقِيمِ يَوْمَ تَزِلُّ الْأَقْدَامُ فِي النَّارِ
Ghazalian dhikr: Left foot
أَعُوذُ بِكَ أَنْ تَزِلَّ قَدَمِي عَنِ الصِّرَاطِ يَوْمَ تَزِلُّ فِيهِ أَقْدَامُ الْمُنَافِقِينَ

Up to and including the heels and ankles
Fard
All: x1 is Fard
Sunnah
Doing takhlil (running fingers between the toes)

Do takhlil between the toes
عَاصِمَ بْنَ لَقِيطِ بْنِ صَبْرَةَ عَنْ أَبِيهِ: «يَا رَسُولَ اللَّهِ أَخْبِرْنِي عَنِ الْوُضُوءِ قَالَ: «أَسْبِغِ الْوُضُوءَ وَخَلِّلْ بَيْنَ الأَصَابِعِ وَبَالِغْ فِي الاِسْتِنْشَاقِ إِلاَّ أَنْ تَكُونَ صَائِمًا»» الترمذي 788

Woe to heels
عَبْدِ اللَّهِ بْنِ عَمْرٍو: «...فَجَعَلْنَا نَتَوَضَّأُ وَنَمْسَحُ عَلَى أَرْجُلِنَا فَنَادَى (ﷺ) بِأَعْلَى صَوْتِهِ «وَيْلٌ لِلأَعْقَابِ مِنَ النَّارِ» مَرَّتَيْنِ أَوْ ثَلاَثًا» البخاري 163
Ask to repeat wudu for leaving off a bit of heels
«أَنَّ رَجُلاً تَوَضَّأَ فَتَرَكَ مَوْضِعَ ظُفُرٍ عَلَى قَدَمِهِ فَأَبْصَرَهُ النَّبِيُّ ﷺ فَقَالَ ارْجِعْ فَأَحْسِنْ وُضُوءَكَ فَرَجَعَ ثُمَّ صَلَّى» مسلم 243

~~﴿يَا أَيُّهَا الَّذِينَ آمَنُوا

إِذَا قُمْتُمْ إِلَى الصَّلَاةِ:
فَاغْسِلُوا وُجُوهَكُمْ
وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ
وَامْسَحُوا بِرُءُوسِكُمْ
وَأَرْجُلَكُمْ إِلَى الْكَعْبَيْنِ...﴾ سُورَةُ المَائدة 5:6
al-Qurtubi describes the variant readings:

Read أرجلَكم by Nafi, Ibn Amir, al-Kisai
Majority Opinion: Connects with واغسلوا
Numerous evidences by ahadith
Read أرجلِكم by Ibn Kathir, Abu Amr, Hamzah, Shubah from Asim, Abu Jafar
Connects with وامسحوا
Read أرجلُكم by al-Walid b. Muslim through Nafi

Several statements of the sahabah prove this
Ali + Ibn Abbas + Hasan al-Basri + Amash + Twelver Shia:
Fard is only the mash
Ijma + Majority is Washing of the feet
Tahawi said: mash on the feet was abrogated based on the hadith of Ibn Amr
Hadith of Ali about mash on the feet
عليّ: «كُنْتُ أُرَى أَنَّ بَاطِنَ الْقَدَمَيْنِ أَحَقُّ بِالْمَسْحِ مِنْ ظَاهِرِهِمَا حَتَّى رَأَيْتُ رَسُولَ اللَّهِ ﷺ يَمْسَحُ عَلَى ظَاهِرِهِمَا» أبو داود 164

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
5. وَتَرْتِيبٌ.
Hadith Jabir about Hajj and starting at Mount Safa
«أَبْدَأُ بِمَا بَدَأَ اللهُ» مسلم 1218a

Fard
S+A
Wajib/Sunnah
H+M

M: "and" only mandates combination, not order.
Evidence 1
﴿وَأَتِمُّوا الْحَجَّ وَالْعُمْرَةَ لِلَّهِ ...۝﴾ سُورَةُ البَقَرَة 2:196
Evidence 2: Weak
عن ابن مسعود: لا بأس أن تبدأ برجليك قبل يديك في الوضوء (منقطع)
Evidence 3: Weak
عن عليّ: أحدنا يستعجل فيغسل شيئًا قبل شيء؟ قال: لا، حتى يكون كما أمره الله تعالى (لم يوجد في المسند / ضعيف)

The ayah of wudu
Nawawi: Allah added mash between the ghasl
Hadith of sins falling off
All authentic ahadith show order
Beginning from where Allah began
«سَمِعْتُ رَسُولَ اللَّهِ ﷺ حِينَ خَرَجَ مِنَ الْمَسْجِدِ وَهُوَ يُرِيدُ الصَّفَا وَهُوَ يَقُولُ: «نَبْدَأُ بِمَا بَدَأَ اللَّهُ بِهِ» » النسائي 2969

Akhsar al-Mukhtasarat فُرُوضُ الوُضُوءِ سِتَّةٌ...
6. وَمُوَالَاةٌ.

Fard
A: Not to let the previous part dry before doing the next
M: Allowed to delay due to forgetfulness or a reason
Sunnah
S
Mustahabb
H

S: Continuity becomes fard due to incontinence
Ok for the previous part to dry due to weather conditions
Nawawi: Trivial separation is allowed
التفريق اليسير بين أعضاء الوضوء لا يضر بإجماع الأمة (المجموع)

The ayah does not mandate continuity
Continuity is not required in ghusl so wudu is similar

The ayah starts with a condition, and then asks for a response. The response must be completed and not delayed.
Authentic ahadith do not describe discontinuity
It is ibadah as a unit
Order to perfect the wudu, and not to just wet the dry spot
«أَنَّ رَجُلاً تَوَضَّأَ فَتَرَكَ مَوْضِعَ ظُفُرٍ عَلَى قَدَمِهِ فَأَبْصَرَهُ النَّبِيُّ ﷺ فَقَالَ «ارْجِعْ فَأَحْسِنْ وُضُوءَكَ» فَرَجَعَ ثُمَّ صَلَّى» مسلم 243

Nawawi disagrees, that this is a strong case for continuity
Repeat your wudu (Authenticity disputed)
«رَأَى رَسُولُ اللَّهِ ﷺ رَجُلاً تَوَضَّأَ فَتَرَكَ مَوْضِعَ الظُّفْرِ عَلَى قَدَمِهِ فَأَمَرَهُ أَنْ يُعِيدَ الْوُضُوءَ وَالصَّلاَةَ قَالَ فَرَجَعَ» ابن ماجة 666

Woe to the heels in the fire
«وَيْلٌ لِلْأَعْقَابِ مِنَ النَّارِ أَسْبِغُوا الْوُضُوءَ»
Forgiveness of sins
«لاَ يَتَوَضَّأُ رَجُلٌ مُسْلِمٌ فَيُحْسِنُ الْوُضُوءَ فَيُصَلِّي صَلاَةً إِلاَّ غَفَرَ اللَّهُ لَهُ مَا بَيْنَهُ وَبَيْنَ الصَّلاَةِ الَّتِي تَلِيهَا» مسلم 227a
Perfection of wudu leads to erasure of sins
«أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ «أَلاَ أَدُلُّكُمْ عَلَى مَا يَمْحُو اللَّهُ بِهِ الْخَطَايَا وَيَرْفَعُ بِهِ الدَّرَجَاتِ؟» قَالُوا بَلَى يَا رَسُولَ اللَّهِ! قَالَ: «إِسْبَاغُ الْوُضُوءِ عَلَى الْمَكَارِهِ[26]، وَكَثْرَةُ الْخُطَا إِلَى الْمَسَاجِدِ، وَانْتِظَارُ الصَّلاَةِ بَعْدَ الصَّلاَةِ، فَذَلِكُمُ الرِّبَاطُ[27]» مسلم 251a
Congregational prayer for the sake of God elevates one by degrees, and for whom Angels continue to supplicate
«قَالَ رَسُولُ اللَّهِ ﷺ: «صَلاَةُ الرَّجُلِ فِي جَمَاعَةٍ تَزِيدُ عَلَى صَلاَتِهِ فِي بَيْتِهِ وَصَلاَتِهِ فِي سُوقِهِ بِضْعًا وَعِشْرِينَ دَرَجَةً، وَذَلِكَ أَنَّ أَحَدَهُمْ إِذَا تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ، ثُمَّ أَتَى الْمَسْجِدَ لاَ يَنْهَزُهُ إِلاَّ الصَّلاَةُ لاَ يُرِيدُ إِلاَّ الصَّلاَةَ، فَلَمْ يَخْطُ خَطْوَةً إِلاَّ رُفِعَ لَهُ بِهَا دَرَجَةٌ وَحُطَّ عَنْهُ بِهَا خَطِيئَةٌ، حَتَّى يَدْخُلَ الْمَسْجِدَ۔»
«فَإِذَا دَخَلَ الْمَسْجِدَ كَانَ فِي الصَّلاَةِ مَا كَانَتِ الصَّلاَةُ هِيَ تَحْبِسُهُ[28] وَالْمَلاَئِكَةُ يُصَلُّونَ عَلَى أَحَدِكُمْ مَا دَامَ فِي مَجْلِسِهِ الَّذِي صَلَّى فِيهِ، يَقُولُونَ اللَّهُمَّ ارْحَمْهُ، اللَّهُمَّ اغْفِرْ لَهُ، اللَّهُمَّ تُبْ عَلَيْهِ، مَا لَمْ يُؤْذِ فِيهِ مَا لَمْ يُحْدِثْ فِيهِ۔»» مسلم 649f
How sins fall off from body parts
~~«أَيُّمَا رَجُلٍ قَامَ إِلَى وَضُوئِهِ يُرِيدُ الصَّلَاةَ ثُمَّ

(١) غَسَلَ كَفَّيْهِ نَزَلَتْ خَطِيئَتُهُ مِنْ كَفَّيْهِ مَعَ أَوَّلِ قَطْرَةٍ۔
فَإِذَا (٢) مَضْمَضَ (٣) وَاسْتَنْشَقَ وَاسْتَنْثَرَ نَزَلَتْ خَطِيئَتُهُ مِنْ لِسَانِهِ وَشَفَتَيْهِ مَعَ أَوَّلِ قَطْرَةٍ۔
فَإِذَا (٤) غَسَلَ وَجْهَهُ نَزَلَتْ خَطِيئَتُهُ مِنْ سَمْعِهِ وَبَصَرِهِ مَعَ أَوَّلِ قَطْرَةٍ۔
فَإِذَا (٥) غَسَلَ يَدَيْهِ إِلَى الْمِرْفَقَيْنِ (٦) وَرِجْلَيْهِ إِلَى الْكَعْبَيْنِ سَلِمَ مِنْ كُلِّ ذَنْبٍ
هُوَ لَهُ وَمِنْ كُلِّ خَطِيئَةٍ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ۔
قَالَ: «فَإِذَا قَامَ إِلَى الصَّلَاةِ رَفَعَ اللهُ بِهَا دَرَجَتَهُ وَإِنْ قَعَدَ قَعَدَ سَالِمًا۔» أحمد 22267

#todo Mustahabb from all four schools

Akhsar al-Mukhtasarat وَسُنَّ بَعْدَ فَرَاغِهِ:
رَفْعُ بَصَرِهِ إِلَى السَّمَاءِ.
وَقَوْلُ مَا وَرَدَ. وَاللهُ أَعْلَمُ.
Dua and dhikr after performing the wudu
«مَنْ تَوَضَّأَ فَأَحْسَنَ الْوُضُوءَ ثُمَّ قَالَ: (أَشْهَدُ أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ، وَحْدَهُ لاَ شَرِيكَ لَهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ؛ اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ)
فُتِحَتْ لَهُ ثَمَانِيَةُ أَبْوَابِ الْجَنَّةِ يَدْخُلُ مِنْ أَيِّهَا شَاءَ» الترمذي 55

Done for perfection of purification
Removal of phyical impurity and najasah
Removal of ritual impurity
Remove of creedal impurity (i.e. the Shahadah)
Removal of spiritual impurity

Looking up at the sky
أشهد أن لَا إِلَهَ إِلَّا اللَّهُ وَحْدَهُ لَا شَرِيكَ له وأشهد أن محمدًا عبده ورسوله، سبحانك اللهم وبحمدك، لا إله إلا أنت، عملتُ سوءًا وظلمتُ نفسي، أستغفرك اللهم وأتوب إليك، فاغفر لي وتب عليّ، إنك أنت التواب الرحيم، اللَّهُمَّ اجْعَلْنِي مِنَ التَّوَّابِينَ وَاجْعَلْنِي مِنَ الْمُتَطَهِّرِينَ، واجعلني من عبادك الصالحين، واجعلني عبدًا صبورًا شكورًا، واجعلني أذكرك كثيرًا، وأسبحك بكرة وأصيلًا

الأمور بمقاصدها
اليقين لا يزول بالشك
المشقة تجلب التيسير
الضرر يزال
العادة محكَّمة

Necessity: Food
Need: Car
Difficulty: Sickness

No difficulty in religion
﴿مَا كَانَ عَلَى النَّبِيِّ مِنْ حَرَجٍ فِيمَا فَرَضَ اللَّهُ لَهُ ۖ سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِنْ قَبْلُ ۚ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَقْدُورًا۝﴾ سُورَةُ الأحزَاب 33:38
Allah wills ease
﴿...يُرِيدُ اللَّهُ بِكُمُ الْيُسْرَ وَلَا يُرِيدُ بِكُمُ الْعُسْرَ ...۝﴾ سُورَةُ البَقَرَة 2:185
Picked easier of two matters
عَنْ عَائِشَةَ ؓ«خُيِّرَ رَسُولُ اللَّهِ ﷺ بَيْنَ أَمْرَيْنِ إِلاَّ أَخَذَ أَيْسَرَهُمَا مَا لَمْ يَكُنْ إِثْمًا فَإِنْ كَانَ إِثْمًا كَانَ أَبْعَدَ النَّاسِ مِنْهُ » البخاري 3560
Not held accountable for what you cannot do
﴿لَا يُكَلِّفُ اللَّهُ نَفْسًا إِلَّا وُسْعَهَا ۚ لَهَا مَا كَسَبَتْ وَعَلَيْهَا مَا اكْتَسَبَتْ... سُورَةُ البَقَرَة 2:286

Necessity: Allowance for eating haram
﴿إِنَّمَا حَرَّمَ عَلَيْكُمُ الْمَيْتَةَ وَالدَّمَ وَلَحْمَ الْخِنْزِيرِ وَمَا أُهِلَّ[29] بِهِ لِغَيْرِ اللَّهِ ۖ فَمَنِ اضْطُرَّ[30] غَيْرَ بَاغٍ[31] وَلَا عَادٍ[32] فَلَا إِثْمَ عَلَيْهِ ۚ إِنَّ اللَّهَ غَفُورٌ رَحِيمٌ۝﴾ سُورَةُ البَقَرَة 2:173
Need: for purification
﴿... فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا ... إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا۝﴾ سُورَةُ النِّسَاء 4:43
Difficulty: Shortening prayers
﴿وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا۝﴾ سُورَةُ النِّسَاء 4:101
Inability: The weak are excused from battle
﴿لَيْسَ عَلَى الْأَعْمَىٰ حَرَجٌ وَلَا عَلَى الْأَعْرَجِ حَرَجٌ وَلَا عَلَى الْمَرِيضِ حَرَجٌ ۗ وَمَنْ يُطِعِ اللَّهَ وَرَسُولَهُ يُدْخِلْهُ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۖ وَمَنْ يَتَوَلَّ يُعَذِّبْهُ عَذَابًا أَلِيمًا۝﴾ سُورَةُ الفَتْح 48:16
Sickness: Making up fasts
﴿أَيَّامًا مَعْدُودَاتٍ ۚ فَمَنْ كَانَ مِنْكُمْ مَرِيضًا أَوْ عَلَىٰ سَفَرٍ فَعِدَّةٌ مِنْ أَيَّامٍ أُخَرَ ۚ وَعَلَى الَّذِينَ يُطِيقُونَهُ فِدْيَةٌ طَعَامُ مِسْكِينٍ ...۝﴾ سُورَةُ البَقَرَة 2:184

عَنِ ابْنِ عُمَرَ «قَالَ رَسُولُ اللهِ ﷺ إِنَّ اللهَ يُحِبُّ أَنْ تُؤْتَى رُخَصُهُ كَمَا يَكْرَهُ أَنْ تُؤْتَى مَعْصِيَتُهُ» أحمد 5866

Akhsar al-Mukhtasarat يَجُوزُ المَسْحُ عَلَى...
وَعَلَى جَبِيرَةٍ[33] لَمْ تُجَاوِزْ[34] قَدْرَ الحَاجَةِ إِلَى حَلِّهَا. وَإِنْ جَاوَزَتْهُ، أَوْ وَضَعَهَا عَلَى غَيْرِ طَهَارَةٍ: لَزِمَ نَزْعُهَا. فَإِنْ خَافَ الضَّرَرَ تَيَمَّمَ، مَعَ مَسْحِ مَوْضُوعَةٍ عَلَى طَهَارَةٍ.
وَيَجِبُ مَسْحُ ... وَجَمِيعِ جَبِيرَةٍ.

Any kind of bandage or cast
On the Fard body parts of the wudu
The cure for ignorance is inquiry
«خَرَجْنَا فِي سَفَرٍ فَأَصَابَ رَجُلاً مِنَّا حَجَرٌ فَشَجَّهُ فِي رَأْسِهِ۔ ثُمَّ احْتَلَمَ فَسَأَلَ أَصْحَابَهُ فَقَالَ هَلْ تَجِدُونَ لِي رُخْصَةً فِي التَّيَمُّمِ؟ فَقَالُوا مَا نَجِدُ لَكَ رُخْصَةً وَأَنْتَ تَقْدِرُ عَلَى الْمَاءِ۔ فَاغْتَسَلَ فَمَاتَ۔
فَلَمَّا قَدِمْنَا عَلَى النَّبِيِّ ﷺ أُخْبِرَ بِذَلِكَ فَقَالَ: «قَتَلُوهُ! قَتَلَهُمُ اللَّهُ! أَلاَّ سَأَلُوا إِذْ لَمْ يَعْلَمُوا؟ فَإِنَّمَا شِفَاءُ الْعِيِّ[35] السُّؤَالُ! إِنَّمَا كَانَ يَكْفِيهِ أَنْ: يَتَيَمَّمَ وَيَعْصِرَ (أَوْ يَعْصِبَ) عَلَى جُرْحِهِ خِرْقَةً ثُمَّ يَمْسَحَ عَلَيْهَا وَيَغْسِلَ سَائِرَ جَسَدِهِ» أبو داود 336

Bandage must be of halal and pure
Bandage must not exceed the necessary portion
Wash what you can, wipe over the rest
Fard: Four schools
All: wiping only once is required
S (Hardest)
Must have wudu before putting on the bandage
Perform tayammum on the body part
If person did not have wudu before the bandage, he must makeup all prayers after bandage is removed
A
Must have wudu before putting on the bandage
Wipe over the bandage
Add tayammum if not in a state of wudu
No need to repeat prayers
H+M (Easiest)
Wipe more than half of the injury
If unable, wipe more than half the bandage
No need for prior wudu
No need to repeat prayers
Haram
- M: if wiping causes harm

Qiyas with socks is not valid, because wipining over a bandage is a necessity, the wiping over a khuff is for difficulty
Difficulty of having wudu prior to bandage
Wipe over the complete bandage
If wiping is not possible, then gesture
No need for prior wudu
No need for tayammum
No need to repeat prayers

Akhsar al-Mukhtasarat يَجُوزُ المَسْحُ عَلَى...
وَعِمَامَةِ ذَكَرٍ، مُحَنَّكَةٍ، أَوْ ذَاتِ ذُؤَابَةٍ.
وَخُمُرِ نِسَاءٍ مُدَارَةٍ تَحْتَ حُلُوقِهِنَّ...
وَيَجِبُ مَسْحُ أَكْثَرِ دَوَائِرِ عِمَامَةٍ...

Akhsar al-Mukhtasarat يَجُوزُ المَسْحُ عَلَى ... خُفٍّ وَنَحْوِهِ...
وَيَجِبُ مَسْحُ... وَأَكْثَرِ ظَاهِرِ قَدَمِ خُفٍّ...

bright-faced↩︎↩︎
bright-limbed↩︎↩︎
↩︎
it is waived (forgiven)↩︎
prosperity↩︎
misfortune↩︎
ruin↩︎
starting with the right-hand side↩︎
combing hair↩︎
wearing sandals or shoes↩︎
Lane: a tooth-stick; a piece of stick with which the teeth are rubbed. from ساك:يسوك to rub↩︎
Lane: straight piece of wood: dry or moist↩︎
during↩︎
during purification↩︎
all other times↩︎
Subul al-Salam↩︎
clipping the mustache↩︎
letting the beard grow↩︎
clipping the nails↩︎
cleaning the finger joints↩︎
removing armpit hair↩︎
shaving the private parts↩︎
washing private parts↩︎
removes cavities↩︎
palm tree leaves↩︎
even when difficult↩︎
vigilance, guarding↩︎
stopping him (from leaving)↩︎
venerating out loud↩︎
is forced ˹by necessity˺↩︎
without rebelling↩︎
nor transgressing↩︎
bandage / cast↩︎
does not exceed↩︎
ignorance↩︎

Khutbah is Dhikr

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

https://islamqa.info/en/answers/112041/friday-khutbah-in-languages-other-than-arabic
https://islamqa.org/hanafi/askimam/124690/bayan-before-jumuah-khutbah/

Replacement of the two rak'at
Khutbah = Dhik in Surat al-Jumuah
Rush to the Dhikr of Allah

Not like a normal lecture
When the Quran is recited, listen attentively (Araf:204)
Mufassirun: This ayah is about the khutbah

Bukhari: "When the Imam comes out (to deliver Khutbah) the angels come to listen to the Dhikr”.
Bukhari: "When imam comes out (for Khutbah) the angels close their books (recording the noble deeds) and listen to the Dhikr (i.e. Khutbah)"

“If you speak during Khutbah on Friday, you commit absurdity.”
“Whoever says to his friend while Imam is delivering Khutbah on Friday ‘keep quiet' commits absurdity.”

One adhan at the time of the Prophet ﷺ

First Adhan: Give up trade
Second Adhan: When the imam mounts the pulpit

Required: At least one ayah in Arabic
Not Required: Bayan + Arabic Khutbah 2x
Permitted (Preferred): Local Language Khutbah 2x
Method up to the masjid

Abu Hanifah: Anything considered Dhkir can be khutbah
Even saying al-hamdu lillah is sufficient
Students: Length long enough to be considered khutbah
Verses of the Quran
Somer reminder
Option 1: Local language Bayan + Khutbah x2
Option 2 Local language is allowed in the Khutbah x2
t is permissible to perform the Friday sermon in any language even if one is able to give it in Arabic. (Tahtawi/Shurunbulali, Hashiyat Maraqi al-Falah)

النسائي 714 - أَخْبَرَنَا إِسْحَاقُ بْنُ إِبْرَاهِيمَ قَالَ أَخْبَرَنِي يَحْيَى بْنُ سَعِيدٍ عَنِ ابْنِ عَجْلاَنَ عَنْ عَمْرِو بْنِ شُعَيْبٍ عَنْ أَبِيهِ عَنْ جَدِّهِ
أَنَّ النَّبِيَّ ﷺ نَهَى عَنِ التَّحَلُّقِ يَوْمَ الْجُمُعَةِ قَبْلَ الصَّلاَةِ وَعَنِ الشِّرَاءِ وَالْبَيْعِ فِي الْمَسْجِدِ
حسن (علی زئی)
Nasai 714 - Ishaq b. Ibrahim > Yahya b. Said > Ibn Ajlan > Amr b. Shuayb from his father from his grandfather
It was narrated from 'Amr bin Shu'aib, from his father, from his grandfather, that the Prophet ﷺ forbade sitting in circles on Friday before Jumu'ah prayer, and buying and selling in the Masjid.
Good (Ali Zai)

Qiblah Direction

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Hanafi:

https://seekersguidance.org/answers/hanafi-fiqh/qibla-direction-prayer-validity/
Salafi:

https://islamqa.info/en/answers/101449/being-45-degrees-off-from-the-qiblah
Shafi'i:

https://seekersguidance.org/answers/shafii-fiqh/can-i-face-the-qiblas-general-direction/
Two opinions of Shafi'i: https://islamqa.org/shafii/shafiifiqh/30150/qiblah-in-anadaman/ أَنَّ النَّبِيَّ ﷺ قَالَ «مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ قِبْلَةٌ» رَوَاهُ التِّرْمِذِيُّ وَقَالَ حَدِيثٌ حَسَنٌ صَحِيحٌ وَصَحَّ ذَلِكَ عَنْ عُمَرَ مَوْقُوفًا عَلَيْهِ

(فَرْعٌ)
فِي مَذَاهِبِ الْعُلَمَاءِ فِي ذَلِكَ: قَدْ ذَكَرْنَا أَنَّ الصَّحِيحَ عِنْدَنَا أَنَّ الْوَاجِبَ إصَابَةُ عَيْنِ الْكَعْبَةِ وَبِهِ قَالَ بَعْضُ الْمَالِكِيَّةِ وَرِوَايَةٌ عَنْ أَحْمَدَ وَقَالَ أَبُو حَنِيفَةَ الْوَاجِبُ الْجِهَةُ وَحَكَاهُ التِّرْمِذِيُّ عَنْ
عُمَرَ بْنِ الْخَطَّابِ وَعَنْ عَلِيِّ بْنِ أَبِي طَالِبٍ وَابْنِ عَبَّاسٍ وَابْنِ عمرو ابن الْمُبَارَكِ وَسَبَقَ دَلِيلُهُمَا

Rulings of Water

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=27
باب أحكام المياه
۔۔۔ فلا تحصل الطهارة بمائع غيره
Rulings of Water
... Purity cannot be attained from any liquid

سُورَةُ الفُرْقان ٢٥:٤٨ - وَهُوَ الَّذِي أَرْسَلَ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ ۚ وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً طَهُورًا
25 Surat al-Furqan 25꞉48 - And it is He who sends the winds as good tidings before His mercy, and We send down from the sky pure water

سُورَةُ ق ٥٠:٩ - وَنَزَّلْنَا مِنَ السَّمَاءِ مَاءً مُبَارَكًا فَأَنْبَتْنَا بِهِ جَنَّاتٍ وَحَبَّ الْحَصِيدِ
50 Surat Qaf 50꞉9 - And We have sent down blessed rain from the sky and made grow thereby gardens and grain from the harvest

سُورَةُ الأنفَال ٨:١١ - إِذْ يُغَشِّيكُمُ النُّعَاسَ أَمَنَةً مِنْهُ وَيُنَزِّلُ عَلَيْكُمْ مِنَ السَّمَاءِ مَاءً لِيُطَهِّرَكُمْ بِهِ وَيُذْهِبَ عَنْكُمْ رِجْزَ الشَّيْطَانِ وَلِيَرْبِطَ عَلَىٰ قُلُوبِكُمْ وَيُثَبِّتَ بِهِ الْأَقْدَامَ
8 Surat al-Anfal 8꞉11 - ⌜Remember⌝ when He overwhelmed you with drowsiness [giving] security from Him and sent down upon you from the sky, rain by which to purify you and remove from you the evil ⌜suggestions⌝ of Satan and to make steadfast your hearts and plant firmly thereby your feet.

سُورَةُ النِّسَاء ٤:٤٣ - يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا
4 Surat al-Nisa 4꞉43 - O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah, except those passing through {{a place of prayer⌝, until you have washed ⌜your whole body⌝. And if you are ill or on a journey or one of you comes from the place of relieving himself or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands ⌜with it⌝. Indeed, Allah is ever Pardoning and Forgiving.

السيوطي 5827a - عن أَبى سعيد
«إِنَّ الماءَ طَهُورٌ لا يُنَجِّسُهُ شئٌ۔»
الشافعى، وعبد الرازق، [حم] أحمد [ش] ابن أبى شيبة [د] أبو داود [ت] الترمذي حسن، [ن] النسائي [قط] الدارقطنى في السنن [ق] البيهقى في السنن عن أَبى سعيد
صحيح (الأرناؤوط)
Suyuti 5827a - Abu Said
"Water is pure and purifying. Nothing makes it najas (filthy)."
Shafii; Abd al-Razzaq; Ahmad; Ibn Abu Shaybah; Abu Dawud; Tirmidhi said it's Hasan; Nasai; Darqutni's Sunan; Bayhaqi's Sunan; from Abu Said
Sound (Arnaut)

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=27
باب أحكام المياه
۔۔۔ فإذا بلغ الماء قلتين أو كان جاريا لم ينجسه شيء إلا ما غير لونه أو طعمه أو ريحه وما عدا ذلك ينجس بمخالطة النجاسة والقلتان ما قارب مائة وثمانية أرطال بالدمشقي۔
وإن طبخ في الماء ما ليس بطهور وكذلك ما خالطه فغلب على اسمه أو استعمل في رفع حدث سلب طهوريته۔
... When the water reaches two qullah or it is flowing, then nothing can render it impure, except what changes its color, taste, or odor; other than that would be rendered impure by any mixing with impurities. Two qullah is approximately 108 Damascene pounds.
And if something that is pure but not purifying was cooked within the water or it was mixed with the water and it prevailed upon its name, or if it was used in removing a ritual impurity, then it will be stripped of its attribute of being a purifier.
Four types of water

mutlaq (plain) water
Tap water
Naturally occurring: well water, sea, lakes, rain, snow, hail
This is tahir (pure) and tahur (purifying) water
Can be used to clean najasah and hadath
mustamil (used) water
Used for wudu or ghusl
Used for cleaning impurities
Cannot be used for ritual purification / i.e. to clean hadath
Mixed water
Mixed with impure substances
Mixed with other pure substances

أبو داود 63 - عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ
سُئِلَ رَسُولُ اللَّهِ ﷺ عَنِ الْمَاءِ وَمَا يَنُوبُهُ مِنَ الدَّوَابِّ وَالسِّبَاعِ فَقَالَ ﷺ: «إِذَا كَانَ الْمَاءُ قُلَّتَيْنِ لَمْ يَحْمِلِ الْخَبَثَ۔»
Abu Daud 63 - Abdullah b. Umar
The Prophet ﷺ, was asked about water (in desert country) and what is frequented by animals and wild beasts. He replied: 'When there is two qullahs (approx. 400 liters) of water, it bears no impurity.

When it reaches two qullahs
1 US barrel = 53 US gallons = 200 liters
It's considered a Large Body of Water
Includes large bodies of water: lake, sea, ocean
Nothing renders such a body of water impure
It is not corrupted with algae, weeds, leaves, fish, dead animals etc.
Except when an impurity changes its color, smell or taste.
Some minor disagreements on details

Water used to perform ritual purification (wudu or ghusl)
Opinion (a+h): Water is impure
Majority (+A): Water is pure but not purifying
Cannot be reused for ritual purification
Pure to use otherwise for other purposes

For water that is less than two qullah
Majority (H+S+A): Mixing of any impurity makes it impure regardless of the change in taste, color, or smell.
Opinion (M+a+t):
Regardless of the size of water, water will remain pure and purifying with any substance that does not render a change in its color, smell, or taste.
This is a strong opinion, supported by Shaykh Hatem Al Haj.

Water mixed with sugar, salt, etc.
Whatever exists in nature, even if there are large amount of purities in it, it is still tahur
Example: algae, dirt, fish, sea weeds, salt: lake water, river water, pond water, sea water, ocean water, spring water, well water
Even if it it smells fishy
Even if it is carbonated
If it is still called water, then it is purifying water
Opinion (M+S+a): It is no longer purifying because it has changed
Some recommend to say use it then do tayammum
Opinion (H+A): Remains purifying in small amounts if you still call it water, even if you cook it.
If you have to qualify the water, or can no longer call it water, then it is tahir but cannot be tahur
Example: orange juice, is it water or is it juice?
Example: Tea, is it water or is it tea?
Small amount of purities, even if they it changes a little bit of taste, smell, color, but you still call it water, then it is tahur

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=30
باب أحكام المياه
۔۔۔ وإذا شك في طهارة الماء أو غيره أو نجاسته بني على اليقين۔
If he has doubts regarding the purity of the water or something else, or its impurity, he should base his actions on certainty.

Doubt = 50/50. See Knowledge and its Sources > Levels of Acquired Knowledge
Base the actions on certainty
If you were certain that it was pure or purifying, then it is pure or purifying and vice versa

مسلم 362 - عَنْ أَبِي هُرَيْرَةَ
قَالَ رَسُولُ اللَّهِ ﷺ: «إِذَا وَجَدَ أَحَدُكُمْ فِي بَطْنِهِ شَيْئًا فَأَشْكَلَ عَلَيْهِ أَخَرَجَ مِنْهُ شَىْءٌ أَمْ لاَ، فَلاَ يَخْرُجَنَّ مِنَ الْمَسْجِدِ حَتَّى يَسْمَعَ صَوْتًا أَوْ يَجِدَ رِيحًا۔»
Muslim 362 - Abu Hurayrah
The Messenger of Allah ﷺ said: If any one of you has pain in his abdomen, but is doubtful whether or not anything has issued from him, be should not leave the mosque unless he hears a sound or perceives a smell.

مسلم 571a - عَنْ أَبِي سَعِيدٍ الْخُدْرِيِّ
قَالَ رَسُولُ اللَّهِ ﷺ إِذَا شَكَّ أَحَدُكُمْ فِي صَلاَتِهِ فَلَمْ يَدْرِ كَمْ صَلَّى ثَلاَثًا أَمْ أَرْبَعًا فَلْيَطْرَحِ الشَّكَّ وَلْيَبْنِ عَلَى مَا اسْتَيْقَنَ ثُمَّ يَسْجُدُ سَجْدَتَيْنِ قَبْلَ أَنْ يُسَلِّمَ فَإِنْ كَانَ صَلَّى خَمْسًا شَفَعْنَ لَهُ صَلاَتَهُ وَإِنْ كَانَ صَلَّى إِتْمَامًا لأَرْبَعٍ كَانَتَا تَرْغِيمًا لِلشَّيْطَانِ
Muslim 571a - Abu Said al-Khudri
The Messenger of Allah ﷺ said: When any one of you is in doubt about his prayer and he does not know how much he has prayed, three or four (rak'ahs). he should cast aside his doubt and base his prayer on what he is sure of. then perform two prostrations before giving salutations. If he has prayed five rak'ahs, they will make his prayer an even number for him, and if he has prayed exactly four, they will be humiliation for the devil.

اليقين لا يُزال بالشكّ
Certainty is not removed by doubt

Assume principle of istishab (presumption of continuity)
Assume water is pure: if you are sure that source is pure and you doubt its impurity.
Assume water is impure: if you are sure that source was impure and your doubt its purity.

باب أحكام المياه
۔۔۔ (أ) وإن خفي موضع النجاسة من الثوب أو غيره غسل ما تيقن به غسلها۔ (ب) وإن اشتبه ماء طهور بنجس ولم يجد غيرهما تيمم وتركهما۔ (ج) وإن اشتبه طهور بطاهر توضأ من كل واحد منهما۔ (د) وإن اشتبهت ثياب طاهرة بنجاسة صلى في كل ثوب بعدد النجس وزاد صلاة۔
(1) If the filthy spot on his garment or otherwise was obscured, he should wash of his garment what would be sufficient to make him certain he washed off the impurity.
(2) If pure water was confused with impure water and he didn't find any other water, he should make tayammum and leave both.
(3) And if purifying water was confused with pure water that is not purifying then he should make wudu out of each one of them.
(D) And if there are both clean and unclean garments, then he should pray a certain number of times equal to the number of unclean garments, plus one.

Wudu: You have two buckets, , but you are unsure which one is purifying water, and which one is pure but not purifying.
Action: Perform wudu once with each of the two buckets.
Clothes: You have two garments, but you are unsure which has najasah and which one does not.
Action: Pray once in each of the two clothes.

Next: Cleaning Najasah

في الكافي لإمام أحمد

Adnan Mukhtar — Mon, 02 Sep 2024 22:26:02 GMT

وسجود التلاوة غير واجب؛ لأن زيد بن ثابت قال: «قرأت على النبي ﷺ النجم،
فلم يسجد منا أحد» متفق عليه. وقال عمر: يا أيها الناس، إنما نمر بالسجود، فمن سجد فقد أصاب، ومن لم يسجد فلا إثم عليه، ولم يكتبها الله علينا.
وله أن يومئ بالسجود على الراحلة، كصلاة السفر، ويشترط له ما يشترط للنافلة، ويكبر للسجود تكبيرة واحدة في الصلاة وفي غيرها؛ لأن ابن عمر قال: «كان رسول الله ﷺ يقرأ علينا القرآن، فإذا مر بالسجدة، كبر وسجد، وسجدنا معه»، ويرفع يديه في غير الصلاة؛ لأنها تكبيرة افتتاح،
وإن كان في صلاة، ففيها روايتان، ويكبر للرفع منه؛ لأنه رفع من سجود أشبه سجود الصلاة، ويسلم إذا رفع تسليمة واحدة؛ لأنها صلاة ذات إحرام، فأشبهت صلاة الجنازة.
وعنه: لا سلام له؛ لأنه لم ينقل عن النبي ﷺ، ولا يفتقر إلى تشهد، ولا يسجد فيه لسهو؛ لأنه لا ركوع فيه أشبه صلاة الجنازة، ولا يفتقر إلى قيام؛ لأنه لا قراءة فيه، ويقول فيه ما يقول في سجود الصلاة، فإن قال ما روت عائشة: أن النبي ﷺ «كان يقول في سجود القرآن: سجد وجهي للذي خلقه وصوره، وشق سمعه وبصره، بحوله وقوته» فحسن، وهذا حديث صحيح. فإن قال غيره مما ورد في الأخبار فحسن.

وسجدات القرآن، أربع عشرة سجدة: في (الحج) منها اثنتان، وثلاث في المفصل،
وعنه: أنها خمس عشرة سجدة، منها سجدة (ص)؛ لما «روى عمرو بن العاص أن رسول الله ﷺ أقرأه خمس عشرة سجدة؛ منها ثلاث في المفصل، وسجدتان في الحج» رواه أبو داود. والصحيح أن سجدة ﷺ ليست من عزائم السجود؛ لما روى ابن عباس أنه قال: ليست (ص) من عزائم السجود رواه أبو داود.
ومواضع السجدات ثابتة بالإجماع، إلا سجدات المفصل، والثانية من الحج، وقد ثبت ذلك بحديث عمرو. «وروى عقبة بن عامر أنه قال: يا رسول الله، أفي الحج سجدتان؟ قال: نعم، ومن لم يسجدهما لا يقرأهما» رواه أبو داود.

~~وأول السجدات آخر الأعراف،
~~وفي الرعد عند قوله: ﴿بِالْغُدُوِّ وَالآصَالِ﴾ [الرعد: ١٥]،
~~وفي النحل عند: ﴿وَيَفْعَلُونَ مَا يُؤْمَرُونَ﴾ [النحل: ٥٠]،
~~وفي سبحان عند ﴿يَزِيدُهُمْ إِلا﴾ [الإسراء: ٤١]،
~~وفي مريم عند: ﴿خَرُّوا سُجَّدًا وَبُكِيًّا﴾ [مريم: ٥٨]،
~~وفي الحج: الأولى عند: ﴿يَفْعَلُ مَا يَشَاءُ﴾ [الحج: ١٨]
~~والثانية عند: ﴿لَعَلَّكُمْ تُفْلِحُونَ﴾ [الحج: ٧٧]
~~وفي الفرقان عند: ﴿وَزَادَهُمْ نُفُورًا﴾ [الفرقان: ٦٠]،
~~وفي النمل عند: ﴿الْعَرْشِ الْعَظِيمِ﴾ [النمل: ٢٦]،
~~وفي ﴿الم - تَنْزِيلُ﴾ [السجدة: ١ - ٢] عند: ﴿وَهُمْ لا يَسْتَكْبِرُونَ﴾ [السجدة: ١٥]
~~وفي حم السجدة عند: ﴿وَهُمْ لا يَسْأَمُونَ﴾ [فصلت: ٣٨]
~~وفي آخر النجم،
~~وفي: ﴿إِذَا السَّمَاءُ انْشَقَّتْ﴾ [الانشقاق: ١] عند: ﴿لا يَسْجُدُونَ﴾ [الانشقاق: ٢١]،
وآخر اقرأ،
ويكره اختصار السجود، وهو أن يجمع آيات السجدات فيقرأها في ركعة، وقيل: أن يحذف آيات السجدات في قراءته، وكلاهما مكروه؛ لأنه محدث، وفيه إخلال بالترتيب.

Tahiyyat al-Masjid

Adnan Mukhtar — Sun, 08 Sep 2024 20:19:12 GMT

إِذَا دَخَلَ أَحَدُكُمْ الْمَسْجِدَ فَلَا يَجْلِسْ حَتَّى يُصَلِّيَ رَكْعَتَيْنِ " (رواه البخاري ومسلم)
جَاءَ سُلَيْكٌ الْغَطَفَانِيُّ يَوْمَ الْجُمُعَةِ، وَرَسُولُ اللهِ ﷺ يَخْطُبُ، فَجَلَسَ، فَقَالَ لَهُ: (يَا سُلَيْكُ، قُمْ فَارْكَعْ رَكْعَتَيْنِ، وَتَجَوَّزْ فِيهِمَا)، ثم قال: (إِذَا جَاءَ أَحَدُكُمْ يَوْمَ الْجُمُعَةِ، وَالْإِمَامُ يَخْطُبُ، فَلْيَرْكَعْ رَكْعَتَيْنِ، وَلْيَتَجَوَّزْ فِيهِمَا) " (رواه مسلم)
It is a Sunnah (recommended) act and not obligatory according to the correct opinion among scholars. If someone prays these two rak’ahs, they may recite Al-Fatiha and a chapter afterward, which is preferable. However, if they only recite Al-Fatiha, their prayer is still valid.[1]
This Sunnah can be performed at any time: during Duha, Dhuhr, Asr, Maghrib, or any other time. According to the correct opinion, there is no prohibition against praying these two rak’ahs, even after Asr or Fajr, when entering the mosque. If someone enters for a lesson or to sit, they should perform two rak’ahs if in a state of purification before sitting. This applies every time one enters the mosque, and praying any regular Sunnah, such as the Sunnah of Dhuhr or Fajr, suffices for the greeting of the mosque.[2]

A khatib entering the masjid at the time of khutbah: It is Sunnah to ascend the pulpit directly without praying the Tahiyyat al-Masjid.
If one performs an obligatory or voluntary prayer, as the purpose is to occupy the place with prayer, which is fulfilled. However, it is not waived by performing the funeral prayer, due to the previously mentioned hadith: “He should perform two rak’ahs before sitting.”
If the Salah has already begun or if the iqamah is about to be called. In this case, it is recommended to join the congregation, and it is not prescribed to perform the greeting prayer, based on the hadith of the Prophet ﷺ: “When the prayer is established, there is no prayer except the obligatory one.” Narrated by Muslim.
The greeting prayer is waived by performing the circumambulation (tawaf) for the one coming from outside Makkah, as it is included in the two rak’ahs of tawaf. As for the one not coming from outside Makkah, the greeting of the House for him is to perform two rak’ahs unless he intends to perform tawaf upon entering.
The greeting prayer is waived if one reenters the mosque repeatedly, with one greeting sufficing for the first entry according to the Hanafi and Maliki schools if the return is considered close in time. According to the Shafi’i school and the apparent view from the Hanbali scholars, it is not waived but remains recommended. This was also the view chosen by Shaykh al-Islam Ibn Taymiyyah, as mentioned in al-Furu’.
Book: https://app.turath.io/book/10052

Islam Web 523 ↩︎
Bin Baz 14822 ↩︎

Talk > The Prophets in Prayer

Adnan Mukhtar — Mon, 07 Apr 2025 18:05:00 GMT

A description of virtues of various righteous acts

أَبِي مَالِكٍ الأَشْعَرِيِّ قَالَ
«قَالَ رَسُولُ اللَّهِ ﷺ:
«(١) الطُّهُورُ شَطْرُ الإِيمَانِ،
(٢) وَالْحَمْدُ لِلَّهِ تَمْلأُ الْمِيزَانَ،
(٣) وَسُبْحَانَ اللَّهِ وَالْحَمْدُ لِلَّهِ تَمْلآنِ» أَوْ «تَمْلأُ مَا بَيْنَ السَّمَوَاتِ وَالأَرْضِ،
(٤) وَالصَّلاَةُ نُورٌ،
(٥) وَالصَّدَقَةُ بُرْهَانٌ،
(٦) وَالصَّبْرُ ضِيَاءٌ،
(٧) وَالْقُرْآنُ حُجَّةٌ لَكَ أَوْ عَلَيْكَ۔»
«كُلُّ النَّاسِ يَغْدُو فَبَائِعٌ نَفْسَهُ فَمُعْتِقُهَا[1] أَوْ مُوبِقُهَا[2]۔» مسلم 223 The Messenger of Allah ﷺ said: "(1) Purification is a part of faith; (2) al-ḥamdu lillāh (all praise and gratitude is for Allah alone) fills the scale, (3) subḥān Allāh (Perfection is to Allah alone) and al-ḥamdu lillāh fill up what is between the heavens and the earth; (4) prayer is a light; (5) charity is proof ˹of one's faith˺; (6) patience is brightness; and (7) the Quran is evidence either for you or against you. All men go out early in the morning and sell themselves, thereby either earning salvation or earning destruction."

Ordered to only show obedience to Allah

﴿وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ ۝ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ ۝ مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ ۝﴾ سُورَةُ الذَّاريَات 51:55 51:55 And remind, for indeed, the reminder benefits the believers. 56 And I did not create the jinn and mankind except to worship Me. 57 I do not want from them any provision, nor do I want them to feed Me.
Ordered to worship: Salah and Zakah

﴿وَمَا أُمِرُوا إِلَّا:
(١) لِيَعْبُدُوا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ،
(٢) وَيُقِيمُوا الصَّلَاةَ،
(٣) وَيُؤْتُوا الزَّكَاةَ،
وَذَٰلِكَ دِينُ الْقَيِّمَةِ ۝﴾ سُورَةُ البَيِّنَة 98:5 98:5 And they were not commanded except to worship Allah, ˹being˺ sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.

Root صلو occurs 99 times in the Quran speaking about Salah (ritual prayer)
12x as verb (صَلَّىٰ)
83x as the noun (صَلَوٰة)
1x as the noun (مُصَلًّى)
3x as the active participle (مُصَلِّين)

Linguistically: Dua
Shows submission
Shows weakness and humility

Doing dhikr
Showing Tazim
Showing humility
Seeking tazkiyah
Nourishment of the ruh
Reprieve from sadness and grief

It's not a surprise that the wisdom of Salah is described in the ayat of sajdah
14 to 15 times in the Quran
Contexts and triggers of ayat of sujud
Knowledge of Allah’s Attributes and to acknowledge them
Response to Revelation
Sign of obedience and humility
Repent and seek forgiveness
Seek help
Universal act of creation

Done to show obedience, reverence, and humility

﴿إِنَّ الَّذِينَ عِنْدَ رَبِّكَ لَا يَسْتَكْبِرُونَ عَنْ عِبَادَتِهِ وَيُسَبِّحُونَهُ وَلَهُ يَسْجُدُونَ ۩ ۝﴾ سُورَةُ الأعرَاف 7:206 7:206 Indeed, those who are near your Lord are not prevented by arrogance from His worship, and they exalt Him, and to Him they prostrate.
Done willingly or unwillingly regardless by all creation
2. ﴿وَلِلَّهِ يَسْجُدُ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَظِلَالُهُمْ بِالْغُدُوِّ وَالْآصَالِ ۩ ۝﴾ سُورَةُ الرَّعْد 13:15
13:15 And to Allah prostrates whoever is within the heavens and the earth, willingly or by compulsion, and their shadows ˹as well˺ in the mornings and the afternoons.
Done by all creatures without a free will
3. ﴿وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ وَالْمَلَائِكَةُ وَهُمْ لَا يَسْتَكْبِرُونَ ۝ يَخَافُونَ رَبَّهُمْ مِنْ فَوْقِهِمْ وَيَفْعَلُونَ مَا يُؤْمَرُونَ ۩ ۝﴾ سُورَةُ النَّحْل 16:49
16:49 And to Allah prostrates whatever is in the heavens and whatever is on the earth of creatures, and the angels ˹as well˺, and they are not arrogant. 50 They fear their Lord above them, and they do what they are commanded.
Done by those who are given knowledge and are moved by the Quran
4. ﴿قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ۝ وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ۝ وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ ۝﴾ سُورَةُ الإسْرَاء 17:107
17:107 Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration, 108 And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled." 109 And they fall upon their faces weeping, and the Qur'an increases them in humble submission.
Done by those who are moved by the Quran
5. ﴿أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا ۩ ۝﴾ سُورَةُ مَريَم 19:58
19:58 Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried ˹in the ship˺ with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping.
Showing humility is a matter of honor in the sight of Allah
6. ﴿أَلَمْ تَرَ أَنَّ اللَّهَ يَسْجُدُ لَهُ مَنْ فِي السَّمَاوَاتِ وَمَنْ فِي الْأَرْضِ وَالشَّمْسُ وَالْقَمَرُ وَالنُّجُومُ وَالْجِبَالُ وَالشَّجَرُ وَالدَّوَابُّ وَكَثِيرٌ مِنَ النَّاسِ ۖ وَكَثِيرٌ حَقَّ عَلَيْهِ الْعَذَابُ ۗ وَمَنْ يُهِنِ اللَّهُ فَمَا لَهُ مِنْ مُكْرِمٍ ۚ إِنَّ اللَّهَ يَفْعَلُ مَا يَشَاءُ ۩ ۝﴾ سُورَةُ الحَج 22:18
22:18 Do you not see that to Allah prostrates whoever is in the heavens and whoever is on the earth and the sun, the moon, the stars, the mountains, the trees, the moving creatures and many of the people? But upon many the punishment has been justified. And he whom Allah humiliates - for him there is no bestower of honor. Indeed, Allah does what He wills.
Done to show submission to the commandment
7. ﴿يَا أَيُّهَا الَّذِينَ آمَنُوا ارْكَعُوا وَاسْجُدُوا وَاعْبُدُوا رَبَّكُمْ وَافْعَلُوا الْخَيْرَ لَعَلَّكُمْ تُفْلِحُونَ ۩ ۝﴾ سُورَةُ الحَج 22:77
22:77 O you who have believed, bow and prostrate and worship your Lord and do good - that you may succeed.
Done to show submission to the commandment
8. ﴿وَإِذَا قِيلَ لَهُمُ اسْجُدُوا لِلرَّحْمَٰنِ قَالُوا وَمَا الرَّحْمَٰنُ أَنَسْجُدُ لِمَا تَأْمُرُنَا وَزَادَهُمْ نُفُورًا ۩ ۝﴾ سُورَةُ الفُرْقان 25:60
25:60 And when it is said to them, "Prostrate to the Most Merciful," they say, "And what is the Most Merciful? Should we prostrate to that which you order us?" And it increases them in aversion.
Done because Allah is our Master and He knows all hidden secrets
9. ﴿أَلَّا يَسْجُدُوا لِلَّهِ الَّذِي يُخْرِجُ الْخَبْءَ فِي السَّمَاوَاتِ وَالْأَرْضِ وَيَعْلَمُ مَا تُخْفُونَ وَمَا تُعْلِنُونَ ۝ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْعَظِيمِ ۩ ۝﴾ سُورَةُ النَّمْل 27:25
27:25 ˹And˺ so they do not prostrate to Allah, who brings forth what is hidden within the heavens and the earth and knows what you conceal and what you declare - 26 Allah - there is no deity except Him, Lord of the Great Throne."
Done after the remembrance of Allah
10. ﴿إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ ۝﴾ سُورَةُ السَّجدَة 32:15
32:15 Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt ˹Allah˺ with praise of their Lord, and they are not arrogant.
Done to seek forgiveness
11. ﴿قَالَ لَقَدْ ظَلَمَكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ ۗ وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩ ۝﴾ سُورَةُ ص 38:24
38:24 ˹David˺ said, "He has certainly wronged you in demanding your ewe ˹in addition˺ to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing ˹in prostration˺ and turned in repentance ˹to Allah˺.
Done by those who humble themselves
12. ﴿فَإِنِ اسْتَكْبَرُوا فَالَّذِينَ عِنْدَ رَبِّكَ يُسَبِّحُونَ لَهُ بِاللَّيْلِ وَالنَّهَارِ وَهُمْ لَا يَسْأَمُونَ ۩ ۝﴾ سُورَةُ فُصِّلَتْ 41:38
41:38 But if they are arrogant - then those who are near your Lord exalt Him by night and by day, and they do not become weary.
Done by those who fear Allah
13. ﴿أَفَمِنْ هَٰذَا الْحَدِيثِ تَعْجَبُونَ ۝ وَتَضْحَكُونَ وَلَا تَبْكُونَ ۝ وَأَنْتُمْ سَامِدُونَ ۝ فَاسْجُدُوا لِلَّهِ وَاعْبُدُوا ۩ ۝﴾ سُورَةُ النَّجْم 53:59
53:59 Then at this statement do you wonder? 60 And you laugh and do not weep 61 While you are proudly sporting? 62 So prostrate to Allah and worship ˹Him˺.
Done by those who are moved by the Quran
14. ﴿فَمَا لَهُمْ لَا يُؤْمِنُونَ ۝ وَإِذَا قُرِئَ عَلَيْهِمُ الْقُرْآنُ لَا يَسْجُدُونَ ۩ ۝﴾ سُورَةُ الإنشِقاق 84:20
84:20 So what is ˹the matter˺ with them ˹that˺ they do not believe, 21 And when the Qur'an is recited to them, they do not prostrate ˹to Allah˺?
Done to seek help
15. ﴿سَنَدْعُ الزَّبَانِيَةَ ۝ كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ۩ ۝﴾ سُورَةُ العَلـَق 96:18
96:18 We will call the angels of Hell. 19 No! Do not obey him. But prostrate and draw near ˹to Allah˺.

Glorification and reverence: Takbir
Dua: Hamd and dua: اهدنا الصراط المستقيم
Reminder: Quran النور
Humility: Ruku, Sajdah, Tasbih
Sincerity and Dua: Tashahhud

Sajdah on the Judgement Day

On the Day of Judgment, Allah ﷻ will gather all people on a single plain.
It will be grave and severely distressful moment.
Believers and hypocrites will be among the people.
Allah will make Himself appear
Sincere believers who used to prostrate will fall in sajdah,
﴿يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ ۝ خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ ۝﴾ سُورَةُ القَلَم 68:42 68:42 The Day the shin will be uncovered and they will be invited to prostration but they will not be able, 43 Their eyes humbled, humiliation will cover them. And they used to be invited to prostration while they were sound.
The Sirat will then be placed over Hellfire
The prophets standing on both sides sayin: !اللهُمَّ سَلِّمْ سَلِّمْ! اللهُمَّ سَلِّمْ سَلِّمْ

They humble their hearts after knowing that Quran is the Truth

﴿وَلِيَعْلَمَ الَّذِينَ أُوتُوا الْعِلْمَ أَنَّهُ الْحَقُّ مِنْ رَبِّكَ
فَيُؤْمِنُوا بِهِ فَتُخْبِتَ لَهُ قُلُوبُهُمْ ۗ
وَإِنَّ اللَّهَ لَهَادِ الَّذِينَ آمَنُوا إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ ۝﴾ سُورَةُ الحَج 22:54 22:54 And so those who were given knowledge may know that it is the truth from your Lord and ˹therefore˺ believe in it, and their hearts humbly submit to it. And indeed is Allah the Guide of those who have believed to a straight path.

They are not deaf and blind to the Quran

﴿وَالَّذِينَ إِذَا ذُكِّرُوا بِآيَاتِ رَبِّهِمْ لَمْ يَخِرُّوا عَلَيْهَا صُمًّا وَعُمْيَانًا ۝﴾ سُورَةُ الفُرْقان 25:73 25:73 And those who, when reminded of the verses of their Lord, do not fall upon them deaf and blind.
They fall in sujud after hearing the Quran

﴿قُلْ آمِنُوا بِهِ أَوْ لَا تُؤْمِنُوا ۚ إِنَّ الَّذِينَ أُوتُوا الْعِلْمَ مِنْ قَبْلِهِ إِذَا يُتْلَىٰ عَلَيْهِمْ يَخِرُّونَ لِلْأَذْقَانِ سُجَّدًا ۝ وَيَقُولُونَ سُبْحَانَ رَبِّنَا إِنْ كَانَ وَعْدُ رَبِّنَا لَمَفْعُولًا ۝ وَيَخِرُّونَ لِلْأَذْقَانِ يَبْكُونَ وَيَزِيدُهُمْ خُشُوعًا ۩ ۝﴾ سُورَةُ الإسْرَاء 17:107 17:107 Say, "Believe in it or do not believe. Indeed, those who were given knowledge before it - when it is recited to them, they fall upon their faces in prostration, 108 And they say, "Exalted is our Lord! Indeed, the promise of our Lord has been fulfilled." 109 And they fall upon their faces weeping, and the Qur'an increases them in humble submission.
Prayer is a sign of Iman

﴿إِنَّمَا يُؤْمِنُ بِآيَاتِنَا الَّذِينَ إِذَا ذُكِّرُوا بِهَا خَرُّوا سُجَّدًا وَسَبَّحُوا بِحَمْدِ رَبِّهِمْ وَهُمْ لَا يَسْتَكْبِرُونَ ۩ ۝﴾ سُورَةُ السَّجدَة 32:15 32:15 Only those believe in Our verses who, when they are reminded by them, fall down in prostration and exalt ˹Allah˺ with praise of their Lord, and they are not arrogant.

They are truly guided

﴿الم ۝ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ ۛ فِيهِ ۛ هُدًى لِلْمُتَّقِينَ ۝ الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ ۝ وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ وَبِالْآخِرَةِ هُمْ يُوقِنُونَ ۝ أُولَٰئِكَ عَلَىٰ هُدًى مِنْ رَبِّهِمْ ۖ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ۝﴾ سُورَةُ البَقَرَة 2:1 2:1 Alif, Lam, Meem. 2 This is the Book about which there is no doubt, a guidance for those conscious of Allah - 3 Who believe in the unseen, establish prayer, and spend out of what We have provided for them, 4 And who believe in what has been revealed to you, ˹O Muhammad˺, and what was revealed before you, and of the Hereafter they are certain ˹in faith˺. 5 Those are upon ˹right˺ guidance from their Lord, and it is those who are the successful.
Their hearts are humbled

﴿إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ آيَاتُهُ زَادَتْهُمْ إِيمَانًا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ ۝ الَّذِينَ يُقِيمُونَ الصَّلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ ۝ أُولَٰئِكَ هُمُ الْمُؤْمِنُونَ حَقًّا ۚ لَهُمْ دَرَجَاتٌ عِنْدَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ ۝﴾ سُورَةُ الأنفَال 8:2 8:2 The believers are only those who, when Allah is mentioned, their hearts become fearful, and when His verses are recited to them, it increases them in faith; and upon their Lord they rely - 3 The ones who establish prayer, and from what We have provided them, they spend. 4 Those are the believers, truly. For them are degrees ˹of high position˺ with their Lord and forgiveness and noble provision.
They can't sleep at night

﴿تَتَجَافَىٰ جُنُوبُهُمْ عَنِ الْمَضَاجِعِ يَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا وَمِمَّا رَزَقْنَاهُمْ يُنْفِقُونَ ۝﴾ سُورَةُ السَّجدَة 32:16 32:16 They arise from ˹their˺ beds; they supplicate their Lord in fear and aspiration, and from what We have provided them, they spend.
They spend their night in prayer

﴿وَعِبَادُ الرَّحْمَٰنِ الَّذِينَ يَمْشُونَ عَلَى الْأَرْضِ هَوْنًا وَإِذَا خَاطَبَهُمُ الْجَاهِلُونَ قَالُوا سَلَامًا ۝ وَالَّذِينَ يَبِيتُونَ لِرَبِّهِمْ سُجَّدًا وَقِيَامًا ۝ وَالَّذِينَ يَقُولُونَ رَبَّنَا اصْرِفْ عَنَّا عَذَابَ جَهَنَّمَ ۖ إِنَّ عَذَابَهَا كَانَ غَرَامًا ۝ إِنَّهَا سَاءَتْ مُسْتَقَرًّا وَمُقَامًا ۝﴾ سُورَةُ الفُرْقان 25:63 25:63 And the servants of the Most Merciful are those who walk upon the earth easily, and when the ignorant address them ˹harshly˺, they say ˹words of˺ peace, 64 And those who spend ˹part of˺ the night to their Lord prostrating and standing ˹in prayer˺ 65 And those who say, "Our Lord, avert from us the punishment of Hell. Indeed, its punishment is ever adhering; 66 Indeed, it is evil as a settlement and residence."
They spend their times in masajid

﴿فِي بُيُوتٍ أَذِنَ اللَّهُ أَنْ تُرْفَعَ وَيُذْكَرَ فِيهَا اسْمُهُ يُسَبِّحُ لَهُ فِيهَا بِالْغُدُوِّ وَالْآصَالِ ۝ رِجَالٌ لَا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَنْ ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاءِ الزَّكَاةِ ۙ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ ۝﴾ سُورَةُ النُّور 24:36 24:36 ˹Such niches are˺ in mosques which Allah has ordered to be raised and that His name be mentioned therein; exalting Him within them in the morning and the evenings 37 ˹Are˺ men whom neither commerce nor sale distracts from the remembrance of Allah and performance of prayer and giving of zakah. They fear a Day in which the hearts and eyes will ˹fearfully˺ turn about -
They seek benefit from reminders

﴿وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ ۝﴾ سُورَةُ الذَّاريَات 51:55 51:55 And remind, for indeed, the reminder benefits the believers.
They seeking to purify themselves

﴿اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ ۖ إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنْكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ ۗ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ ۝﴾ سُورَةُ العَنكبوت 29:45 29:45 Recite, ˹O Muhammad˺, what has been revealed to you of the Book and establish prayer. Indeed, prayer prohibits immorality and wrongdoing, and the remembrance of Allah is greater. And Allah knows that which you do.
They are not anxious and constantly praying

﴿إِنَّ الْإِنْسَانَ خُلِقَ هَلُوعًا ۝ إِذَا مَسَّهُ الشَّرُّ جَزُوعًا ۝ وَإِذَا مَسَّهُ الْخَيْرُ مَنُوعًا ۝ إِلَّا الْمُصَلِّينَ ۝ الَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ دَائِمُونَ ۝ وَالَّذِينَ فِي أَمْوَالِهِمْ حَقٌّ مَعْلُومٌ ۝ لِلسَّائِلِ وَالْمَحْرُومِ ۝ وَالَّذِينَ يُصَدِّقُونَ بِيَوْمِ الدِّينِ ۝ وَالَّذِينَ هُمْ مِنْ عَذَابِ رَبِّهِمْ مُشْفِقُونَ ۝ إِنَّ عَذَابَ رَبِّهِمْ غَيْرُ مَأْمُونٍ ۝﴾ سُورَةُ المَعارِج 70:19 70:19 Indeed, mankind was created anxious: 20 When evil touches him, impatient, 21 And when good touches him, withholding ˹of it˺, 22 Except the observers of prayer - 23 Those who are constant in their prayer 24 And those within whose wealth is a known right 25 For the petitioner and the deprived - 26 And those who believe in the Day of Recompense 27 And those who are fearful of the punishment of their Lord - 28 Indeed, the punishment of their Lord is not that from which one is safe -
They protect their prayer

﴿وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ ۝﴾ سُورَةُ المُؤمنون 23:9 23:9 And they who carefully maintain their prayers -
The muhsinin spent their nights in prayer

﴿آخِذِينَ مَا آتَاهُمْ رَبُّهُمْ ۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ ۝ كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ ۝ وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ ۝﴾ سُورَةُ الذَّاريَات 51:16 51:16 Accepting what their Lord has given them. Indeed, they were before that doers of good. 17 They used to sleep but little of the night, 18 And in the hours before dawn they would ask forgiveness,
They constantly remember Allah

﴿إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ ۝ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ:
رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ ۝ رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ ۝ رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ ۝ رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ ۝ فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ... ۝﴾ سُورَةُ آل عِمرَان 3:190 3:190 Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding. 191 Who remember Allah while standing or sitting or ˹lying˺ on their sides and give thought to the creation of the heavens and the earth, ˹saying˺, "Our Lord, You did not create this aimlessly; exalted are You ˹above such a thing˺; then protect us from the punishment of the Fire. 192 Our Lord, indeed whoever You admit to the Fire - You have disgraced him, and for the wrongdoers there are no helpers. 193 Our Lord, indeed we have heard a caller calling to faith, ˹saying˺, 'Believe in your Lord,' and we have believed. Our Lord, so forgive us our sins and remove from us our misdeeds and cause us to die with the righteous. 194 Our Lord, and grant us what You promised us through Your messengers and do not disgrace us on the Day of Resurrection. Indeed, You do not fail in ˹Your˺ promise." 195 And their Lord responded to them, "Never will I allow to be lost the work of ˹any˺ worker among you, whether male or female; you are of one another. So those who emigrated or were evicted from their homes or were harmed in My cause or fought or were killed - I will surely remove from them their misdeeds, and I will surely admit them to gardens beneath which rivers flow as reward from Allah, and Allah has with Him the best reward."
They want to come close to Allah
15. ﴿سَنَدْعُ الزَّبَانِيَةَ ۝ كَلَّا لَا تُطِعْهُ وَاسْجُدْ وَاقْتَرِبْ ۩ ۝﴾ سُورَةُ العَلـَق 96:18
96:18 We will call the angels of Hell. 19 No! Do not obey him. But prostrate and draw near ˹to Allah˺.

Seeming like time for Maghrib: Let me pray!
«إِذَا أُدْخِلَ الْمَيِّتُ الْقَبْرَ مُثِّلَتِ الشَّمْسُ لَهُ عِنْدَ غُرُوبِهَا، فَيَجْلِسُ، يَمْسَحُ عَيْنَيْهِ، وَيَقُولُ دَعُونِي أُصَلِّي» ابن ماجة 4272

It's difficult only for those who lack humility

﴿وَاسْتَعِينُوا بِالصَّبْرِ وَالصَّلَاةِ ۚ وَإِنَّهَا لَكَبِيرَةٌ إِلَّا عَلَى الْخَاشِعِينَ ۝ الَّذِينَ يَظُنُّونَ أَنَّهُمْ مُلَاقُو رَبِّهِمْ وَأَنَّهُمْ إِلَيْهِ رَاجِعُونَ ۝﴾ سُورَةُ البَقَرَة 2:45 2:45 And seek help through patience and prayer, and indeed, it is difficult except for the humbly submissive ˹to Allah˺ 46 Who are certain that they will meet their Lord and that they will return to Him.
They will be successful

﴿قَدْ أَفْلَحَ الْمُؤْمِنُونَ ۝ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ ۝﴾ سُورَةُ المُؤمنون 23:1 23:1 Certainly will the believers have succeeded: 2 They who are during their prayer humbly submissive
They will receive the good news

﴿..فَإِلَٰهُكُمْ إِلَٰهٌ وَاحِدٌ فَلَهُ أَسْلِمُوا ۗ وَبَشِّرِ الْمُخْبِتِينَ ۝﴾ سُورَةُ الحَج 22:34 22:34 ... For your god is one God, so to Him submit. And, ˹O Muhammad˺, give good tidings to the humble ˹before their Lord˺
They will be the companion of Jannah

﴿إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَخْبَتُوا إِلَىٰ رَبِّهِمْ
أُولَٰئِكَ أَصْحَابُ الْجَنَّةِ ۖ هُمْ فِيهَا خَالِدُونَ ۝﴾ سُورَةُ هُود 11:23 11:23 Indeed, they who have believed and done righteous deeds and humbled themselves to their Lord - those are the companions of Paradise; they will abide eternally therein.
They will be honored

﴿وَالَّذِينَ هُمْ عَلَىٰ صَلَاتِهِمْ يُحَافِظُونَ ۝ أُولَٰئِكَ فِي جَنَّاتٍ مُكْرَمُونَ ۝﴾ سُورَةُ المَعارِج 70:34 70:34 And those who ˹carefully˺ maintain their prayer: 35 They will be in gardens, honored.
They will inherit Paradise

﴿أُولَٰئِكَ هُمُ الْوَارِثُونَ ۝ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ ۝﴾ سُورَةُ المُؤمنون 23:10 23:10 Those are the inheritors 11 Who will inherit al-Firdaus. They will abide therein eternally. 12 And certainly did We create man from an extract of clay.
They will get an immense reward

﴿لَٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا ۝﴾ سُورَةُ النِّسَاء 4:162 4:162 But those firm in knowledge among them and the believers believe in what has been revealed to you, ˹O Muhammad˺, and what was revealed before you. And the establishers of prayer ˹especially˺ and the givers of zakah and the believers in Allah and the Last Day - those We will give a great reward.

Mawaiz by Ibn al-Jawzi

لِلَّهِ دَرُّ أَقْوَامٍ، For the sake of Allah, the best of the people were
شُغِلَهُم تَحصِيلُ زَادِهِم عَن أَهْلِيهِم وَأَولَادِهِم Who were so occupied with gathering provisions (for the Hereafter) that they were distracted from their families and children.
وَمَالَ بِهِم ذِكْرُ المَآلِ عَنِ المَالِ فِي مَعَادِهِم، And their remembrance of their ultimate fate turned them away from seeking wealth in this world.
وَصَاحَتْ بِهِمُ الدُّنْيَا فَمَا أَجَابُوا شُغْلًا بِمُرَادِهِم، The world called out to them, but they did not respond, as they were busy pursuing their true purpose.
وَتَوَسَّدُوا أَحْزَانَهُمْ بَدَلًا عَنْ وِسَادِهِم، They laid their sorrows beneath their heads instead of pillows.
وَاتَّخَذُوا اللَّيْلَ مَسْلَكًا لِجِهَادِهِمْ وَاجْتِهَادِهِم، They took the night as a path for their striving and diligence.
وَحَرَسُوا جَوَارِحَهُمْ مِنَ النَّارِ عَنْ غَيِّهِمْ وَفَسَادِهِم. They guarded their limbs from the Fire by avoiding misguidance and corruption.
فَيَا طَالِبَ الهَوَى جُزْ بِنَادِيهِم وَنَادِهِم‏: O seeker of desires, pass by their gathering and call upon them:
'أَحْيُوا فُؤَادِي!' وَلَكِنَّهُمْ عَلَى صَيْحَةٍ مِنَ البَيْنِ مَاتُوا جَمِيعًا. "Revive my heart!" But they have all perished at the cry of separation.
حَرَمُوا رَاحَةَ النَّوْمِ أَجْفَانَهُمْ، They deprived their eyes of the comfort of sleep.
وَلَفُّوا عَلَى الزَّفَرَاتِ الضُّلُوعَا، And wrapped their ribs around their sighs.
طُولُ السَّوَاعِدِ شُمُّ الأُنُوفِ؛ They had long arms (in generosity) and noble noses (in dignity).
فَطَابُوا أُصُولًا، وَطَابُوا فُرُوعًا، Their roots were pure, and their branches were pure.
أَقْبَلَتْ قُلُوبُهُمْ تُرَاعِي حَقَّ الحَقِّ، Their hearts turned toward upholding the right of The Truth (Allah ﷻ).
فَذُهِلَتْ بِذَلِكَ عَنْ مُنَاجَاةِ الخَلْقِ، And thus, they became oblivious to the whispers of creation.
فَالأَبْدَانُ بَيْنَ أَهْلِ الدُّنْيَا تَسْعَى، Their bodies moved among the people of the world.
وَالقُلُوبُ فِي رِيَاضِ المَلَكُوتِ تَرْعَى، But their hearts grazed in the gardens of the divine kingdom.
نَازَلَهُمُ الخَوْفُ فَصَارُوا وَالِهِينَ، Fear visited them, and they became bewildered.
وَنَاجَاهُمُ الفِكْرُ فَعَادُوا خَائِفِينَ. Thought engaged them, and they returned fearful.
وَجَنَّ عَلَيْهِمُ اللَّيْلُ فَبَاتُوا سَاهِرِينَ، The night enveloped them, and they remained sleepless.
وَنَادَاهُم مُنَادِي الصَّلَاحِ 'حَيَّ عَلَى الفَلَاحِ' فَقَامُوا مُتَهَجِّدِينَ، When the caller of righteousness called, "Come to success!" they rose for night prayer.
وَهَبَّتْ عَلَيْهِمُ رِيحُ الأَسْحَارِ فَتَيَقَّظُوا مُسْتَغْفِرِينَ، When the breeze of dawn blew upon them, they awakened in seeking forgiveness.
وَقَطَعُوا بِنْدَ المُجَاهَدَةِ فَأَصْبَحُوا وَاصِلِينَ، They cut through the bonds of struggle until they reached their destination.
فَلَمَّا رَجَعُوا وَقْتَ الفَجْرِ بِالأَجْرِ And when they returned at the time of dawn with their reward,
نَادَى الهَجْرُ: 'يَا خَيْبَةَ النَّائِمِينَ!' Separation (from the world) cried out: "Woe to those ا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ حُنَفَاءَ،
(٢) وَيُقِيمُوا الصَّلَاةَ،
(٣) وَيُؤْتُوا الزَّكَاةَ،
وَذَٰلِكَ دِينُ الْقَيِّمَةِ ۝﴾ سُورَةُ البَيِّنَة 98:5~~
98:5 And they were not commanded except to worship Allah, ˹being˺ sincere to Him in religion, inclining to truth, and to establish prayer and to give zakah. And that is the correct religion.

All prophets were commanded to...

«إِنَّا مَعْشَرَ الْأَنْبِيَاءِ أُمِرْنَا أَنْ
(١) نُؤَخِّرَ سُحُورَنَا
(٢) وَنُعَجِّلَ فِطْرَنَا
(٣) وَأَنْ نُمْسِكَ بِأَيْمَانِنَا عَلَى شَمَائِلِنَا فِي صَلَاتِنَا» ابن حبّان 1770 Indeed, we, the prophets, were commanded to delay our suhur, hasten our iftar, and hold our right hand upon the left hand during our prayers.
Times of the prayer same as previous prophets

«أَمَّنِي جِبْرِيلُ ؑHadith: عِنْدَ الْبَيْتِ مَرَّتَيْنِ ... فَقَالَ يَا مُحَمَّدُ هَذَا وَقْتُ الأَنْبِيَاءِ مِنْ قَبْلِكَ وَالْوَقْتُ مَا بَيْنَ هَذَيْنِ الْوَقْتَيْنِ» أبو داود 393 َيْنِ الْوَقْتَيْنِ» [أبو داود 393](https://haditThe Messenger of Allah:393)~~ ﷺ said: Jibril ﷺ led me in prayer at the House ... Then turning to me he said: Muhammad, this is the time observed by the prophets before you, and the time is anywhere between two times.

Ibrahim's dua

~~﴿رَب
Lineage: Ibrahim (Abraham) < Tarih < Nahudh < Sarugh < Arghu < Faligh < Abir < Shalikh < Sam (Shem) < Nuh
Called his people to worship Allah alone, rejecting idols—even confronting his father and smashing the idols to show their helplessness.
Thrown into a blazing fire by his people, but Allah made the fire cool and safe for him.
Left his wife Hajar and infant son Ismail in the barren desert of Makkah by Allah’s command, trusting fully in His plan.
Hajar ran between Safa and Marwah searching for water until Allah caused the well of Zamzam to gush beneath Ismail’s feet.
َّنَا إِنِّي أَسْكَنْتُ مِنْ ذُرِّيَّتِي بِوَادٍ غَيْرِ ذِي زَرْعٍ عِنْدَ بَيْتِكَ الْمُحَرَّمِ
رَبَّنَا لِيُقِيمُوا الصَّلَاةَ فَاجْعَلْ أَفْئِدَةً مِنَ النَّاسِ تَهْوِي إِلَيْهِمْ وَارْزُقْهُمْ مِنَ الثَّمَرَاتِ لَعَلَّهُمْ يَشْكُرُونَ ۝
رَبَّنَا إِنَّكَ تَعْلَمُ مَا نُخْفِي وَمَا نُعْلِنُ ۗ وَمَا يَخْفَىٰ عَلَى اللَّهِ مِنْ شَيْءٍ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ ۝
الْحَمْدُ لِلَّهِ الَّhttps://hadithunlocked.com/quran:14:37)~~ 14:37 Our Lord, I have settled some of my descendants in an uncultivated valley near Your sacred House, our Lord, that they may establish prayer. So make hearts among the people incline toward them and provide for them from the fruits that they might be grateful. 38 Our Lord, indeed You know what we conceal and what we declare, and nothing is hidden from Allah on the earth or in the heaven. 39 Praise to Allah, who has
He was tested with the command to sacrifice his son, and both submitted—Allah replaced the son with a ram and praised Ibrahim’s sincerity.
Later, Ibrahim and Ismail rebuilt the Kabah and made dua for their descendants to remain devoted to Allah.
Ibrahim's dua for to make his children establishers of Salah

﴿الْحَمْدُ لِلَّهِ الَّذِي وَهَبَ لِي عَلَى الْكِبَرِ إِسْمَاعِيلَ وَإِسْحَاقَ ۚ إِنَّ رَبِّي لَسَمِيعُ الدُّعَاءِ ۝ رَبِّ اجْعَلْنِي مُقِيمَ الصَّلَاةِ وَمِنْ ذُرِّيَّتِي ۚ رَبَّنَا وَتَقَبَّلْ دُعَاءِ ۝ رَبَّنَا اغْفِرْ لِي وَلِوَالِدَيَّ وَلِلْمُؤْمِنِينَ يَوْمَ يَقُومُ الْحِسَابُ ۝﴾ سُورَةُ إبراهِيم 14:39 14:39 Praise to Allah, who has granted to me in old age Ishmael and Isaac. Indeed, my Lord is the Hearer of supplication. 40 My Lord, make me an establisher of prayer, and ˹many˺ from my descendants. Our Lord, and accept my supplication. 41 Our Lord, forgive me and my parents and the believers the Day the account is established."

He praye

Lineage: Shuayb < Yubub < Ifa < Madyan < Ibrahim
Sent to the people of Madyan, who were known for cheating in trade and corrupt business practices.
He called them to worship Allah and be honest in their dealings, but they mocked him and threatened to expel him.
When they rejected him, Allah destroyed them with a mighty earthquake and punishment, while he and the believers were saved.d all the time
Making fun of Shuayb's prayer

﴿قَالُوا يَا شُعَيْبُ أَصَلَاتُكَ تَأْمُرُكَ أَنْ نَتْرُكَ مَا يَعْبُدُ آبَاؤُنَا أَوْ أَنْ نَفْعَلَ فِي أَمْوَالِنَا مَا نَشَاءُ ۖ إِنَّكَ لَأَنْتَ الْحَلِيمُ الرَّشِيدُ ۝﴾ سُورَةُ هُود 11:87 11:87 They said, "O Shu'ayb, does your prayer command you that we should leave what our fathers worship or not do with our wealth what we please? Indeed, you are the forbearing, the discerning!"

**First commandments t

Lineage: Musa (Moses) < Imran < Qahith < Lawi < Yaqub < Ishaq < Ibrahim
Chosen by Allah to confront Pharaoh, who was oppressing the Israelites; with Allah’s support, he performed miracles like the staff turning into a serpent and his hand shining with light
He led the Israelites out of Egypt, and by Allah’s command, the sea was split, saving them and drowning Pharaoh and his army.
Received the Torah but found his people worshipping a golden calf—he rebuked them and continued to guide them through hardship with patience and leadership.
o Musa**
﴿إِنِّي أَنَا رَبُّكَ فَاخْلَعْ نَعْلَيْكَ ۖ إِنَّكَ بِالْوَادِ الْمُقَدَّسِ طُوًى ۝ وَأَنَا اخْتَرْتُكَ فَاسْتَمِعْ لِمَا يُوحَىٰ ۝
إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي ۝
إِنَّ السَّاعَةَ آتِيَةٌ أَكَادُ أُخْفِيهَا لِتُجْزَىٰ كُلُّ نَفْسٍ بِمَا تَسْعَىٰ ۝﴾ سُورَةُ طه 20:12 20:12 Indeed, I am your Lord, so remove your sandals. Indeed, you are in the sacred valley of Tuwa. 13 And I have chosen you, so listen to what is revealed ˹to you˺. 14 Indeed, I am Allah. There is no deity except Me, so worship Me and establish prayer for My remembrance. 15 Indeed, the Hour is coming - I almost conceal it - so that every soul may be recompensed according to that for which it strives.

When Dawud r
Pray inside your homes due to fear of Pharaoh**

﴿وَأَوْحَيْنَا إِلَىٰ مُوسَىٰ وَأَخِيهِ أَنْ تَبَوَّآ لِقَوْمِكُمَا بِمِصْرَ بُيُوتًا وَاجْعَلُوا بُيُوتَكُمْ قِبْلَةً وَأَقِيمُوا الصَّلَاةَ ۗ وَبَشِّرِ الْمُؤْمِنِينَ ۝﴾ سُورَةُ يُونس 10:87 10:87 And We inspired to Moses and his brother, "Settle your people in Egypt in houses and make your houses ˹facing the˺ qiblah and establish prayer and give good tidings to the believers."
Hadith: Praying in his grave

«مَرَرْتُ عَلَى مُوسَى لَيْلَةَ أُسْرِيَ بِي عِنْدَ الْكَثِيبِ الأَحْمَرِ وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِهِ» مسلم 2375a I came. And in the narration transmitted on the authority of Haddib (the words are): I happened to pass by Moses on the occasion of the Night journey near the red mound (and found him) saying his prayer in his grave.
ushed to j
Lineage: Dawud (David) < Isha < Uwaydh < Bair < Salmun < Nahshun < Aminadhib < Iram < Hasrun < Faris < Yahudha < Yaqub < Ishaq < Ibrahim
Was a righteous prophet and king chosen by Allah, known for his wisdom, justice, and beautiful recitation of the Zabur (Psalms).
Defeated the giant Jalut (Goliath) with a sling, showing his courage and reliance on Allah.
Was blessed with a just kingdom, the ability to understand animals and birds, and made the mountains and birds glorify Allah with him.
Dawud loved prayers

«أَحَبُّ الصَّلاَةِ إِلَى اللَّهِ صَلاَةُ دَاوُدَ ؑ , وَأَحَبُّ الصِّيَامِ إِلَى اللَّهِ صِيَامُ دَاوُدَ, وَكَانَ يَنَامُ نِصْفَ اللَّيْلِ وَيَقُومُ ثُلُثَهُ وَيَنَامُ سُدُسَهُ, وَيَصُومُ يَوْمًا وَيُفْطِرُ يَوْمًا» البخاري 1131
~~ ~~ Messenger of Allah ﷺ told me, "The most beloved prayer to Allah is that of David and the most beloved fasts to Allah are those of David. He used to sleep for half of the night and then pray for one third of the night and again sleep for its sixth part and used to fast on alternate days."
udgement**
~~﴿قَالَ لَقَدْ ظَلَمَ
Two men climbed into his private chamber and presented a case—one claiming the other had 99 ewes and took his only one.
He quickly ruled in favor of the one who complainedكَ بِسُؤَالِ نَعْجَتِكَ إِلَىٰ نِعَاجِهِ ۖ وَإِنَّ كَثِيرًا مِنَ الْخُلَطَاءِ لَيَبْغِي بَعْضُهُمْ عَلَىٰ بَعْضٍ إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَقَلِيلٌ مَا هُمْ ۗ
وَظَنَّ دَاوُودُ أَنَّمَا فَتَنَّاهُ فَاسْتَغْفَرَ رَبَّهُ وَخَرَّ رَاكِعًا وَأَنَابَ ۩ ۝﴾ سُورَةُ ص 38:24~~ 38:24 ˹David˺ said, "He has certainly wronged you in demanding your ewe ˹in addition˺ to his ewes. And indeed, many associates oppress one another, except for those who believe and do righteous deeds - and few are they." And David became certain that We had tried him, and he asked forgiveness of his Lord and fell down bowing ˹in prostration˺ and turned in repentance ˹to Allah˺.
Dawud loved prayers

Lineage: Yunus (Jonah) b. Mata < the children of Yaqub < Ishaq < Ibrahim
Sent to the people of Nineveh, but when they rejected his message, he left them without Allah’s permission.
Boarded a ship, was thrown overboard, and swallowed by a whale, where he made sincere dua.
Allah forgave him and saved him, and he returned to find his people had believed and repented, so Allah ﷻ had mercy on them all.
Yunus was one who prayed a lot

﴿وَإِنَّ يُونُسَ لَمِنَ الْمُرْسَلِينَ ۝ إِذْ أَبَقَ إِلَى الْفُلْكِ الْمَشْحُونِ ۝ فَسَاهَمَ فَكَانَ مِنَ الْمُدْحَضِينَ ۝ فَالْتَقَمَهُ الْحُوتُ وَهُوَ مُلِيمٌ ۝ فَلَوْلَا أَنَّهُ كَانَ مِنَ الْمُسَبِّحِينَ ۝ لَلَبِثَ فِي بَطْنِهِ إِلَىٰ يَوْمِ يُبْعَثُونَ ۝﴾ سُورَةُ الصَّافات 37:139 37:139 And indeed, Jonah was among the messengers. 140 ˹Mention˺ when he ran away to the laden ship. 141 And he drew lots and was among the losers. 142 Then the fish swallowed him, while he was blameworthy. 143 And had he not been of those who exalt Allah, 144 He would have remained inside its belly until the Day they are resurrected.
He used to pray a lot of long prayers during times of ease (Ibn Abbas, Suddi, Said b. Jubayr, Qatadah)
He prayed inside the belly of the whale (Hasan al-Basri)
Others say he made the dua: لا إله إلّا أنت إنّي كنتُ من الظالمين
His dua would not have been accepted unless his good deeds raised his dua
aying in his m
Lineage: Zakariyah (Zechariah) < Bashwa < the children of Yahudha < Yaqub
Was a devoted prophet who cared for Maryam and, inspired by the miracles around her, made dua for a righteous child despite his old age and his wife’s barrenness.
ihrab**
~~﴿هُنَالِكَ دَعَا زَكَرِي
Allah responded to his dua with glad tidings of a son, Yahya.َّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ ۝ فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ ۝﴾ سُورَةُ آل عِمرَان 3:38~~ 3:38 At that, Zechariah called upon his Lord, saying, "My Lord, grant me from Yourself a good offspring. Indeed, You are the Hearer of supplication." 39 So the angels called him while he was standing in prayer in the chamber, "Indeed, Allah gives you good tidings of John, confirming a word from Allah and ˹who will be˺ honorable, abstaining ˹from women˺, and a prophet from among the righteous."

Maryam in her m"
rab

~~﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَس
Was given a sign that he would not speak to people for three days except through gestures, and he praised Allah constantly during that time.َنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ ۝﴾ سُورَةُ آل عِمرَان 3:37~~ 3:37 So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entere

Lineage: Maryam < Imran < Mathan < the children of Yahudha < Yaqub
Was chosen and purified by Allah above all other women, raised in devotion under the care of Zakariyyah, who witnessed miracles in her care.
The angel Jibril appeared to her with the news that she would miraculously give birth to a pure son, despite never being touched by any man.
Gave birth to Isa alone, trusted in Allah, and returned with him to her people—who were silenced when her baby spoke from the cradle.
Maryam in her mihrab

Her mother dedicated her unborn child to the service of Allah, hoping for a son, but was blessed with a daughter—whom Allah ﷻ accepted and nurtured beautifully.
Zakariyyah became her guardian, and whenever he visited her...
﴿فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ ۝﴾ سُورَةُ آل عِمرَان 3:37 3:37 So her Lord accepted her with good acceptance and caused her to grow in a good manner and put her in the care of Zechariah. Every time Zechariah entered upon her in the prayer chamber, he found with her provision. He said, "O Mary, from where is this ˹coming˺ to you?" She said, "It is from Allah. Indeed, Allah provides for whom He wills without account."
Command for Maryam to pray

﴿وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ ۝ يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ ۝﴾ سُورَةُ آل عِمرَان 3:42 3:42 And ˹mention˺ when the angels said, "O Mary, indeed Allah has chosen you and purified you and chosen you above the women of the worlds. 43 O Mary, be devoutly obedient to your Lord and prostrate and bow with those who bow ˹in prayer˺."

Lineage: Yahya (John) < Zakariyyah < Bashwa < the children of Yahudha < Yaqub
Maryam and the wife of Zakariyyah were both from the family of Imran, making Jesus and him second cousins or close kin.
Was miraculously born to Zakariyyah in old age and was given wisdom, compassion, and purity as a child by Allah.
Was martyred by a corrupt ruler, Herod, after bravely forbidding his unlawful marriage with his niece or brother's wife, and his head was brought on a platter—honored as a prophet who stood for truth until death.
Allah praises Yahya

﴿يَا يَحْيَىٰ خُذِ الْكِتَابَ بِقُوَّةٍ ۖ وَآتَيْنَاهُ الْحُكْمَ صَبِيًّا ۝ وَحَنَانًا مِنْ لَدُنَّا وَزَكَاةً ۖ وَكَانَ تَقِيًّا ۝ وَبَرًّا بِوَالِدَيْهِ وَلَمْ يَكُنْ جَبَّارًا عَصِيًّا ۝ وَسَلَامٌ عَلَيْهِ يَوْمَ وُلِدَ وَيَوْمَ يَمُوتُ وَيَوْمَ يُبْعَثُ حَيًّا ۝﴾ سُورَةُ مَريَم 19:12 19:12 ˹Allah˺ said, "O John, take the Scripture with determination." And We gave him judgement ˹while yet˺ a boy 13 And affection from Us and purity, and he was fearing of Allah 14 And dutiful to his parents, and he was not a disobedient tyrant. 15 And peace be upon him the day he was born and the day he dies and the day he is raised alive.speak to on
Lineage: Isa (Jesus) < Maryam < Imran < Mathan < the children of Yahudha < Yaqub
Born miraculously to Maryam without a father, by the command of Allah, and spoke as a baby to defend his mother and declare his prophethood.
Was given the Injil, performed miracles by Allah’s permission—like healing the blind, reviving the dead, and creating a bird from clay.
Was not crucified, but Allah ﷻ raised him up, and he will return before the Day of Judgment to restore justice and truth.
e who is in the cradle a ch
Maryam withdrew to a remote place and gave birth to him alone under a palm tree, in great pain and sorrow.
Allah comforted her with a stream beneath her and made ripe dates fall for her to eat, telling her not to speak to anyone.
When she returned with the baby, her people accused her, but she pointed to him...ild?" 30 ˹Jesus˺ said, "Indeed, I am the servant of Allah. He has given me the Scripture and made me a prophet. 31 And He has made me blessed wherever I am and has enjoined upon me prayer and zakah as long as I remain alive 32 And ˹made me˺ dutiful to my mother, and He has not made me a wretched tyrant. 33 And peace is on me the day I was born and the day I will die and the day I am raised alive."

Pray at night

﴿يَا أَيُّهَا الْمُزَّمِّلُ ۝ قُمِ اللَّيْلَ إِلَّا قَلِيلًا ۝ نِصْفَهُ أَوِ انْقُصْ مِنْهُ قَلِيلًا ۝ أَوْ زِدْ عَلَيْهِ وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا ۝﴾ سُورَةُ المُزَّمّـِل 73:1 73:1 O you who wraps himself ˹in clothing˺, 2 Arise ˹to pray˺ the night, except for a little - 3 Half of it - or subtract from it a little 4 Or add to it, and recite the Qur'an with measured recitation.
Pray before sunrise...

﴿فَاصْبِرْ عَلَىٰ مَا يَقُولُونَ وَسَبِّحْ بِحَمْدِ رَبِّكَ قَبْلَ طُلُوعِ الشَّمْسِ وَقَبْلَ غُرُوبِهَا ۖ وَمِنْ آنَاءِ اللَّيْلِ فَسَبِّحْ وَأَطْرَافَ النَّهَارِ لَعَلَّكَ تَرْضَىٰ ۝﴾ سُورَةُ طه 20:130 20:130 So be patient over what they say and exalt ˹Allah˺ with praise of your Lord before the rising of the sun and before its setting; and during periods of the night ˹exalt Him˺ and at the ends of the day, that you may be satisfied.

Majority: Salah was not fard before Isra and Miraj
Shafi: Night prayer were fard and then were abrogated after Isra
Gifts given on Miraj

~~«لَمَّا أُسْرِيَ بِرَسُولِ اللَّهِ ﷺ
انْتُهِيَ بِهِ إِلَى سِدْرَةِ الْمُنْتَهَى وَهِيَ فِي السَّمَاءِ السَّادِسَةِ وَ

Enjoy the videos and music you love, upload original content, and share it all with friends, family, and the world on YouTube. https://www.youtube.com/watch?v=wqwkGnMSJAI إِلَيْهَا يَنْتَهِي مَا عُرِجَ بِهِ مِنْ تَحْتِهَا وَإِلَيْهَا يَنْتَهِي مَا أُهْبِطَ بِهِ مِنْ فَوْقِهَا حَتَّى يُقْبَضَ مِنْهَا فَأُعْطِيَ ثَلاَثًا: (١) **الصَّلَوَاتُ الْخَمْسُ** (٢) وَخَوَاتِيمُ سُورَةِ الْبَقَرَةِ (٣) وَيُغْفَرُ لِمَنْ مَاتَ مِنْ أُمَّتِهِ لاَ يُشْرِكُ بِاللَّهِ شَيْئًا الْمُقْحِمَاتُ[^3]» [النسائي 451](https://hadithunlocked.com/nasai:451)~~ > "When the Messenger of Allah ﷺ was taken on the Night Journey, he came to Sidrah Al-Muntaha, which is in the sixth heaven. That is where everything that comes up from below ends, and where everything that comes down from above, until it is taken from it. Allah says: When what covered the lote-tree did cover it! He said: "It was moths of gold. And I was given three things: The five daily prayers, the last verses of Surah Al-Baqarah, and whoever of my Ummah dies without associating anything with Allah will be forgiven for Al-Muqhimat." [1] An-Najm 53:16. "The sins of the worst magnitude that drag one into the Fire."
Reduction in units of prayer

«...حَتَّى جَاءَ سِدْرَةَ الْمُنْتَهَى
وَدَنَا الْجَبَّارُ رَبُّ الْعِزَّةِ فَتَدَلَّى حَتَّى كَانَ مِنْهُ قَابَ قَوْسَيْنِ أَوْ أَدْنَى فَأَوْحَى اللَّهُ فِيمَا أَوْحَى إِلَيْهِ خَمْسِينَ صَلاَةً عَلَى أُمَّتِكَ كُلَّ يَوْمٍ وَلَيْلَةٍ
ثُمَّ هَبَطَ حَتَّى بَلَغَ مُوسَى فَاحْتَبَسَهُ مُوسَى فَقَالَ يَا مُحَمَّدُ مَاذَا عَهِدَ إِلَيْكَ رَبُّكَ قَالَ عَهِدَ إِلَىَّ خَمْسِينَ صَلاَةً كُلَّ يَوْمٍ وَلَيْلَةٍ
قَالَ إِنَّ أُمَّتَكَ لاَ تَسْتَطِيعُ ذَلِكَ فَارْجِعْ فَلْيُخَفِّفْ عَنْكَ رَبُّكَ وَعَنْهُمْ
فَالْتَفَتَ النَّبِيُّ ﷺ إِلَى جِبْرِيلَ كَأَنَّهُ يَسْتَشِيرُهُ فِي ذَلِكَ فَأَشَارَ إِلَيْهِ جِبْرِيلُ أَنْ نَعَمْ إِنْ شِئْتَ فَعَلاَ بِهِ إِلَى الْجَبَّارِ
فَقَالَ وَهْوَ مَكَانَهُ يَا رَبِّ خَفِّفْ عَنَّا فَإِنَّ أُمَّتِي لاَ تَسْتَطِيعُ هَذَا
فَوَضَعَ عَنْهُ عَشْرَ صَلَوَاتٍ
... فَقَالَ يَا مُحَمَّدُ وَاللَّهِ لَقَدْ رَاوَدْتُ بَنِي إِسْرَائِيلَ قَوْمِي عَلَى أَدْنَى مِنْ هَذَا فَضَعُفُوا فَتَرَكُوهُ فَأُمَّتُكَ أَضْعَفُ أَجْسَادًا وَقُلُوبًا وَأَبْدَانًا وَأَبْصَارًا وَأَسْمَاعًا فَارْجِعْ فَلْيُخَفِّفْ عَنْكَ رَبُّكَ
...فَقَالَ الْجَبَّارُ يَا مُحَمَّدُ قَالَ لَبَّيْكَ وَسَعْدَيْكَ قَالَ إِنَّهُ لاَ يُبَدَّلُ الْقَوْلُ لَدَىَّ كَمَا فَرَضْتُ عَلَيْكَ فِي أُمِّ الْكِتَابِ, فَكُلُّ حَسَنَةٍ بِعَشْرِ أَمْثَالِهَا فَهْىَ خَمْسُونَ فِي أُمِّ الْكِتَابِ وَهْىَ خَمْسٌ عَلَيْكَ
فَرَجَعَ إِلَى مُوسَى ...قَالَ رَسُولُ اللَّهِ ﷺ يَا مُوسَى قَدْ وَاللَّهِ اسْتَحْيَيْتُ مِنْ رَبِّي مِمَّا اخْتَلَفْتُ إِلَيْهِ
قَالَ فَاهْبِطْ بِاسْمِ اللَّهِ» البخاري 7517

The nations abandoned prayer

﴿أُولَٰئِكَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ مِنْ ذُرِّيَّةِ آدَمَ وَمِمَّنْ حَمَلْنَا مَعَ نُوحٍ وَمِنْ ذُرِّيَّةِ إِبْرَاهِيمَ وَإِسْرَائِيلَ وَمِمَّنْ هَدَيْنَا وَاجْتَبَيْنَا ۚ إِذَا تُتْلَىٰ عَلَيْهِمْ آيَاتُ الرَّحْمَٰنِ خَرُّوا سُجَّدًا وَبُكِيًّا ۩ ۝
فَخَلَفَ مِنْ بَعْدِهِمْ خَلْفٌ أَضَاعُوا الصَّلَاةَ وَاتَّبَعُوا الشَّهَوَاتِ ۖ فَسَوْفَ يَلْقَوْنَ غَيًّا ۝
إِلَّا مَنْ تَابَ وَآمَنَ وَعَمِلَ صَالِحًا فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ شَيْئًا ۝﴾ سُورَةُ مَريَم 19:58 19:58 Those were the ones upon whom Allah bestowed favor from among the prophets of the descendants of Adam and of those We carried ˹in the ship˺ with Noah, and of the descendants of Abraham and Israel, and of those whom We guided and chose. When the verses of the Most Merciful were recited to them, they fell in prostration and weeping. 59 But there came after them successors who neglected prayer and pursued desires; so they are going to meet evil - 60 Except those who repent, believe and do righteousness; for those will enter Paradise and will not be wronged at all.

سُورَةُ القَلـََم ٦٨ ٤٢-٤٣ - يَوْمَ يُكْشَفُ عَنْ سَاقٍ وَيُدْعَوْنَ إِلَى السُّجُودِ فَلَا يَسْتَطِيعُونَ ٦٨:٤٢ ۝ خَاشِعَةً أَبْصَارُهُمْ تَرْهَقُهُمْ ذِلَّةٌ ۖ وَقَدْ كَانُوا يُدْعَوْنَ إِلَى السُّجُودِ وَهُمْ سَالِمُونَ ٤٣ ۝

سُورَةُ المُدَّثــِّر ٧٤ ٣٥-٥٠ - كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ ٣٨ ۝ إِلَّا أَصْحَابَ الْيَمِينِ ٣٩ ۝ فِي جَنَّاتٍ يَتَسَاءَلُونَ ٤٠ ۝ عَنِ الْمُجْرِمِينَ ٤١ ۝ مَا سَلَكَكُمْ فِي سَقَرَ ٤٢ ۝ قَالُوا لَمْ نَكُ مِنَ الْمُصَلِّينَ ٤٣ ۝ وَلَمْ نَكُ نُطْعِمُ الْمِسْكِينَ ٤٤ ۝ وَكُنَّا نَخُوضُ مَعَ الْخَائِضِينَ ٤٥ ۝ وَكُنَّا نُكَذِّبُ بِيَوْمِ الدِّينِ ٤٦ ۝ حَتَّىٰ أَتَانَا الْيَقِينُ ٤٧ ۝ فَمَا تَنْفَعُهُمْ شَفَاعَةُ الشَّافِعِينَ ٤٨ ۝

الترمذي 413 - عَنْ حُرَيْثِ بْنِ قَبِيصَةَ > عن أبو هريرة:
إِنَّ أَوَّلَ مَا يُحَاسَبُ بِهِ الْعَبْدُ يَوْمَ الْقِيَامَةِ مِنْ عَمَلِهِ صَلاَتُهُ، فَإِنْ صَلُحَتْ فَقَدْ أَفْلَحَ وَأَنْجَحَ، وَإِنْ فَسَدَتْ فَقَدْ خَابَ وَخَسِرَ۔
فَإِنِ انْتَقَصَ مِنْ فَرِيضَتِهِ شَيْءٌ قَالَ الرَّبُّ عَزَّ وَجَلَّ انْظُرُوا هَلْ لِعَبْدِي مِنْ تَطَوُّعٍ فَيُكَمَّلَ بِهَا مَا انْتَقَصَ مِنَ الْفَرِيضَةِ ثُمَّ يَكُونُ سَائِرُ عَمَلِهِ عَلَى ذَلِكَ۔ صحيح (علی زئی)

مسلم 82a - سَمِعْتُ جَابِرًا
سَمِعْتُ النَّبِيَّ ﷺ يَقُولُ إِنَّ بَيْنَ الرَّجُلِ وَبَيْنَ الشِّرْكِ وَالْكُفْرِ تَرْكَ الصَّلاَةِ

البخاري 687 - عَنْ عُبَيْدِ اللَّهِ بْنِ عَبْدِ اللَّهِ بْنِ عُتْبَةَ
عَائِشَةَ ۔۔۔ قَالَتْ ۔۔۔ ثَقُلَ النَّبِيُّ ﷺ فَقَالَ: «أَصَلَّى النَّاسُ؟» قُلْنَا لاَ هُمْ يَنْتَظِرُونَكَ۔ قَالَ: «ضَعُوا لِي مَاءً فِي الْمِخْضَبِ۔» قَالَتْ فَفَعَلْنَا فَاغْتَسَلَ فَذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَقَالَ ﷺ: «أَصَلَّى النَّاسُ؟» قُلْنَا لاَ هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللَّهِ۔ قَالَ: «ضَعُوا لِي مَاءً فِي الْمِخْضَبِ۔» قَالَتْ فَقَعَدَ فَاغْتَسَلَ ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَقَالَ: «أَصَلَّى النَّاسُ؟» قُلْنَا لاَ هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللَّهِ۔ فَقَالَ ضَعُوا لِي مَاءً فِي الْمِخْضَبِ فَقَعَدَ فَاغْتَسَلَ ثُمَّ ذَهَبَ لِيَنُوءَ فَأُغْمِيَ عَلَيْهِ ثُمَّ أَفَاقَ فَقَالَ: «أَصَلَّى النَّاسُ؟» فَقُلْنَا لاَ هُمْ يَنْتَظِرُونَكَ يَا رَسُولَ اللَّهِ وَالنَّاسُ عُكُوفٌ فِي الْمَسْجِدِ يَنْتَظِرُونَ النَّبِيَّ عَلَيْهِ السَّلاَمُ لِصَلاَةِ الْعِشَاءِ الآخِرَةِ فَأَرْسَلَ النَّبِيُّ ﷺ إِلَى أَبِي بَكْرٍ بِأَنْ يُصَلِّيَ بِالنَّاسِ ۔۔۔
Bukhari 687 - Ubaydullah b. Abdullah b. Utbah > Aishah

The Prophet became seriously ill and asked if people had prayed
The people were waiting for the Prophet for the Isha prayer
The Prophet asked for water in a trough to take a bath
He fainted several times while trying to get up
Abu Bakr was asked to lead the people in the prayer
The Prophet came out for the Zuhr prayer with the help of two persons
Abu Bakr was leading the prayer when the Prophet arrived
The Prophet prayed sitting and Abu Bakr followed him

Solitary Hanbali school opinion
One who abandons Salah
(ابن القيم الصلاة وأحكام تاركها) لا يختلف المسلمون أن ترك الصلاة المفروضة عمدا من اعظم الذنوب وأكبر الكبائر وأن اثمه ثم الله أعظم من إثم قتل النفس وأخذ الأموال ومن إثم الزنا والسرقة وشرب الخمر وأنه متعرض لعقوبة الله وسخطه وخزيه في الدنيا والآخرة ثم اختلفوا في قتله وفي كيفية قتله وفي كفره
Ibn al-Qayyim: Abandonment of Salah is the greatest sin.

Sin against Allah, greater than murder, theft, adultery, taking intoxicants
Difference in option: whether...
it's deserving of capital punishment,
or how should one be given such punishment
Because: it takes one out of the fold of Islam
Deserving of capital punishment
Opinions of: Sufyan al-Thawri, Awza'i , Malik, Shafi'i, Ahmad, and others
Detention until death or repentance and not killed
Opinions of: Abu Hanifah, Umar b. Abd al-Aziz, and others

قَالَ رَسُولُ اللَّهِ ﷺ أُمِرْتُ أَنْ أُقَاتِلَ النَّاسَ حَتَّى يَشْهَدُوا أَنْ لاَ إِلَهَ إِلاَّ اللَّهُ وَأَنَّ مُحَمَّدًا رَسُولُ اللَّهِ وَيُقِيمُوا الصَّلاَةَ وَيُؤْتُوا الزَّكَاةَ فَإِذَا فَعَلُوا عَصَمُوا مِنِّي دِمَاءَهُمْ وَأَمْوَالَهُمْ إِلاَّ بِحَقِّهَا وَحِسَابُهُمْ عَلَى اللَّهِ مسلم 22

Command to salah
Establishing salah
Seek help from salah
Protect salah
kharru sujjada

salvages it↩︎
destroys it↩︎

The Pure and the Impure

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

See Umdat al-Fiqh Vol 1 by Ibn Qudamah (al-Haj).pdf > page=27
باب أحكام المياه
خلق الماء طهورا يطهر من: الأحداث والنجاسات
Rulings of Water
Water was created pure and purifying, it purifies from:
- ritual impurities, and
- physical impurities

taharah hissiyyah: Physical purity
taharah hukmiyyah: Ritual purity
taharah ruhiyyah: Spiritual purity

(Ghazali)

Purification from hadath (ritual impurities) and najas (general impurities), and other filth
Physical impurities
Purification of limbs and organs from sins and transgressions
Excessive minor sins
Major sins
Purification of the Heart of disagreeable akhlaq and detestable vices
Tazkiyah
Purification of the inner self from anything or anyone other than Allah
Tasawwuf

سُورَةُ البَقَرَة ٢:٨١ - بَلَىٰ مَنْ كَسَبَ سَيِّئَةً وَأَحَاطَتْ بِهِ خَطِيئَتُهُ فَأُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ

najis: Impure
tahir: Pure but not purifying
tahur: Pure and purifying

human urine, fecal matter, alcohol, etc.
intrinsically impure, impure in its essence
animals
significant amounts must not be upon you or on the place of prayer
NOTE: Stains or soling by halal substances is not najasah

Minor hadath: passing wind, urination, defecating
Major hadath: discharges from private parts, intentional or unintentional
Both cause ritual impurity, i.e. without which certain rituals like prayer are not valid.

سُورَةُ البَقَرَة ٢:٢٢٢ - وَيَسْأَلُونَكَ عَنِ الْمَحِيضِ ۖ قُلْ هُوَ أَذًى فَاعْتَزِلُوا النِّسَاءَ فِي الْمَحِيضِ ۖ وَلَا تَقْرَبُوهُنَّ حَتَّىٰ يَطْهُرْنَ ۖ فَإِذَا تَطَهَّرْنَ فَأْتُوهُنَّ مِنْ حَيْثُ أَمَرَكُمُ اللَّهُ ۚ إِنَّ اللَّهَ يُحِبُّ التَّوَّابِينَ وَيُحِبُّ الْمُتَطَهِّرِينَ
2 Surat al-Baqarah 2꞉222 - And they ask you about menstruation. Say, "It is harm, so keep away from wives during menstruation. And do not approach them until they are pure. And when they have purified themselves, then come to them from where Allah has ordained for you. Indeed, Allah loves those who are constantly repentant and loves those who purify themselves."

Technical term: tahir (pure)
There are many substances considered pure:
Water
Ice and hail
Dirt
Stones and rocks
Tree barks, etc.
and all natural materials occurring in nature

السيوطي 3540a - عن جابر
«أُعطيتُ خَمْسًا لم يُعطهنَّ أحدٌ من الأنبياء قبْلي: (١) نُصرتُ بالرُّعبِ مَسيرةَ شْهرٍ، (٢) وجعلت لي الأرضُ مسجدًا وطَهُورًا فأَيما رجلٍ من أُمَّتي أَدرَكَتْهُ الصَّلاةُ فَليُصلِّ، (٣) وَأُحِلُّتْ لي الغنائمُ ولمْ تَحِلَّ لأحد قبْلي، (٤) وأُعطيتُ الشَّفاعَة، (٥) وكانَ النبيُّ يُبعْثُ إلى قومهِ خاصَّةً وبُعِثْتُ إلى النَّاس عامَّة۔»
الدارمي، وعبد بن حميد، [خ] البخاري [م] مسلم [ن] النسائي وأبو عوانة، [حب] ابن حبّان عن جابر
متفق عليه (اللؤلؤ والمرجان)
Suyuti 3540a - from Jabir
"I have been given five things which were not given to anyone else before me. (1) Allah made me victorious by his Fear and Awefor a distance of one month's journey, (2) the earth has been made for me (and my Ummah) a place for prayer and purifying, so anyone of my followers may pray wherever the time of a prayer is due, (3) the booty has been made halal (lawful) for me yet it was not lawful for anyone else before me, (4) I have been given the right of shafaah (intercession on the Day of Judgement), and (5) every Prophet used to be sent only to his nation but I have been sent to all mankind."
Darimi; Abd b. Hamid; Bukhari; Muslim; Nasai; Abu Awanah; Ibn Hibban; from Jabir
Agreed Upon (Lulu wa-al-Marjan)

السيوطي 9943a - عن أبي هريرة
«اللَّهُمَّ بَاعِدْ بَيني وبَين خطَايَاى كمَا بَاعَدْتَ بَينْ المَشْرِقِ وَالمغْربِ، اللَّهُمَّ نَقّني منْ خَطَايَاى كَمَا يُنَقَّى الثَوبُ الأبْيَضُ منَ الدَّنس، اللَّهُمَّ اغْسلنى مِنْ خَطَاياى بالمَاءِ والثَلج والْبَرد۔»
[ش] ابن أبى شيبة [حم] أحمد [خ] البخاري [د] أبو داود [ن] النسائي [هـ] ابن ماجة عن أبي هريرة
Suyuti 9943a - Abu Hurayrah
"O Allah create a distance between me and my faults and sins as much as the distance you have made between the East and the West. O Allah cleanse me from my faults and sins just as a white garment is cleansed from dirt and filth. O Allah wash away my faults and sins with water, snow, and hail."
Ibn Abu Shaybah; Ahmad; Bukhari; Abu Dawud; Nasai; Ibn Majah; from Abu Hurayrah
Other Pure Substances

All things in general are pure
Clothes
Furniture
Rugs
Ground
Tanned leather
Ink
etc.
Halal food items
Halal liquids or beverages
Tea, soft-drinks
Chemicals
etc.

Technical term: tahur / mutahhir (purifying)
Pure doesn't necessarily mean purifying
Water in all states is the primary substance and liquid that is considered both tahir (pure) and tahur (purifying).
If water is not available, then other natural purifying materials are to be used as temporary concessions. This will be discussed under the topic of Tayammum.
Next: Rulings of Water

Achaemenid Empire (550-330 BCE)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Cyrus the Great (550-530 BCE): Founder of the Achaemenid Empire and conqueror of Babylon, Lydia, and other territories.
Cambyses II (530-522 BCE): Son of Cyrus, expanded the empire by conquering Egypt.
Darius I (522-486 BCE): Consolidated the empire, standardized currency, and built infrastructure like the Royal Road.
Xerxes I (486-465 BCE): Invaded Greece, but ultimately failed. Built the city of Persepolis.
Artaxerxes I (465-424 BCE): Known for his religious tolerance and peaceful rule.
Darius II (423-404 BCE): Maintained peace with Greece and built alliances with other kingdoms.
Artaxerxes II (404-358 BCE): Longest-reigning Achaemenid king, faced numerous revolts and invasions.
Artaxerxes III (358-338 BCE): Strengthened the empire and quelled rebellions.
Arses (338-336 BCE): Short-lived rule, assassinated by his own courtiers.
Darius III (336-330 BCE): Last king of the Achaemenid Empire, defeated by Alexander the Great.

Table of Ancient Empires

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

title: style: nestedList # TOC style (nestedList|inlineFirstLevel) minLevel: 0 # Include headings from the specified level maxLevel: 0 # Include headings up to the specified level includeLinks: true # Make headings clickable debugInConsole: false # Print debug info in Obsidian console

Emperor: Alexander the Great (336–323 BC)

Evangelical Christianity

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

"Evangelical Christians" are a diverse group within Christianity who emphasize the importance of personal conversion or "being born again," the authority of the Bible, and the spreading of the Gospel message (evangelism). Here are some key characteristics of evangelical Christians:

They are a diverse group within Protestant Christianity
Biblical authority and inerrancy and literalism.
Salvation through faith in Jesus Christ.
Personal conversion or being "born again."
Spreading the Gospel message through evangelism and missions.
Conservative views on social and moral issues.
Evangelicalism is a significant force in global Christianity, with followers in various regions.

Evangelicals typically believe in the authority and inerrancy of the Bible as the inspired Word of God. They often interpret Scripture literally and use it as the primary guide for faith and practice.

Evangelicals emphasize the need for individuals to have a personal relationship with Jesus Christ and to experience a transformative "born-again" conversion, often through repentance and faith in Jesus as Savior and Lord.

Evangelicals are known for their commitment to spreading the Gospel message to others, both locally and globally. They often engage in activities such as street evangelism, missions, and outreach programs to share their faith with others.

Salvation through faith in Jesus Christ is central to evangelical theology. They believe that Jesus' death and resurrection provide forgiveness of sins and eternal life for those who believe in Him.

Evangelicals often hold conservative views on social and moral issues, such as abortion, sexuality, and marriage, based on their interpretation of biblical teachings.
Diverse Denominational Affiliations: Evangelicalism is not a single denomination but rather a movement that spans various Protestant denominations, including Baptist, Pentecostal, Methodist, and others. Some independent churches and organizations also identify as evangelical.
It's important to note that within evangelicalism, there is diversity of beliefs and practices, and not all individuals or groups may align perfectly with every characteristic listed above. Additionally, evangelical Christianity is a significant force in global Christianity, particularly in North America, Latin America, Africa, and parts of Asia.

Hellenism

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

Hellenism is, in practice, primarily centered around polytheistic and animistic worship.
Devotees worship the Greek gods, which include:
Twelve Olympians
Divinities and spirits of nature (such as nymphs),
Underworld deities (chthonic gods) and heroes.
Both physical and spiritual ancestors are greatly honored

Intro

Adnan Mukhtar — Tue, 24 Dec 2024 19:55:29 GMT

Eschatology = Study of the last things
Technically: part of theology concerned with death, judgment, and the final destiny of the soul

Rise in hedonism and ungodliness
Mind-blowing technological advancements
Witnessing disturbing tribulations
Unspeakable bloodshed
Evangelical Christianity support for the State of Israel
Lack of Israeli empathy for Palestinians

سُورَةُ آل عِمرَان 3:3 : نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ
مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ۝ مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ
There is no harm in narrating from Children of Israel
«وَحَدِّثُوا عَنْ بَنِي إِسْرَائِيلَ وَلاَ حَرَجَ وَمَنْ كَذَبَ عَلَىَّ مُتَعَمِّدًا فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ» البخاري 3461

Acronym: TNK
24 Books, mostly chronological account of the history of Israelites and Jews
T = Torah (תּוֹרָה) or Law
First five books of Moses, aka the Pentateuch
(1) 1 Genesis, (2) 2 Exodus, (3) 3 Leviticus, (4) 4 Numbers, and (5) 5 Deuteronomy
N = Nevi'im (נְבִיאִים) or the Prophets
8 Books form 6 Joshua to Malachi
4 Former Prophets from 6 Joshua to Kings
3 Latter Prophets from 12 Isaiah to 14 Ezekiel
1 Twelve Minor Prophets from Hosea to Malachi
K = Ketuvim (כְּתוּבִים) or the Writings
11 Books from Psalms through 2 Chronicles
3 Poetic: Psalms, Proverbs, Job
5 Scrolls
3 Others
Corrupted and fabricated books
﴿فَوَيْلٌ لِلَّذِينَ يَكْتُبُونَ الْكِتَابَ بِأَيْدِيهِمْ ثُمَّ يَقُولُونَ هَٰذَا مِنْ عِنْدِ اللَّهِ لِيَشْتَرُوا بِهِ ثَمَنًا قَلِيلًا ۖ فَوَيْلٌ لَهُمْ مِمَّا كَتَبَتْ أَيْدِيهِمْ وَوَيْلٌ لَهُمْ مِمَّا يَكْسِبُونَ۝﴾ سُورَةُ البَقَرَة 2:79

2000 BC – 1500 BC
Allah tells Ibrahim to go to the Blessed Land
﴿وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ۝﴾ سُورَةُ الأنبيَاء 21:71
Gen 12: Go to the land I show you

1 Now ADONAI said to Avram, "Get yourself out of your country... and go to the land that I will show you.
2 I will make of you a great nation, I will bless you, and I will make your name great; and you are to be a blessing...
4 So Avram went, as ADONAI had said to him, and Lot went with him.
Gen 22: Sacrifice of the son

12 ˹The angel˺ said, "Don't lay your hand on the boy! ... For now I know that you are a man who fears God...
13 Avraham raised his eyes and looked, and there behind him was a ram caught in the bushes by its horns. Avraham went and took the ram and offered it up as a burnt offering in place of his son...
15 The angel of ADONAI called to Avraham... because you haven't withheld your son, your only son,
17 I will most certainly bless you; and I will most certainly increase your descendants to as many as there are stars in the sky or grains of sand on the seashore. Your descendants will possess the cities of their enemies,
﴿إِنَّ هَٰذَا لَهُوَ الْبَلَاءُ الْمُبِينُ۝ وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ۝ وَتَرَكْنَا عَلَيْهِ فِي الْآخِرِينَ۝ سَلَامٌ عَلَىٰ إِبْرَاهِيمَ۝ كَذَٰلِكَ نَجْزِي الْمُحْسِنِينَ۝ إِنَّهُ مِنْ عِبَادِنَا الْمُؤْمِنِينَ۝﴾ سُورَةُ الصَّافات 37:106
Gen 17: Father of many nations

5 Your name will no longer be Avram, but your name will be Avraham, because I have made you the father of many nations.
Gen 15: Ibrahim promised the Holy land

18 On that day the LORD made a covenant with Avram and said, “To your descendants I give this land, from the Wadi of Egypt to the great river, the Euphrates

Gen 35: Jacob is Israel

10 God said to him, “...you will no longer be called Jacob; your name will be Israel. ”...
11 ... A nation and a community of nations will come from you, and kings will be among your descendants.
12 The land I gave to Abraham and Isaac I also give to you, and I will give this land to your descendants after you.”

Wife #1: Leah
Reuben (Hebrew רְאוּבֵן‎ Rəʼuḇēn)
Simeon (שִׁמְעוֹן‎ Šiməʻōn)
Levi (לֵוִי‎ Lēwi)
Judah (יְהוּדָה‎ Yəhuda)
Issachar (יִשָּׂשכָר‎ Yissaḵar)
Zebulun (זְבוּלֻן‎ Zəḇulun)
Wife #2: Zilpah
Gad (גָּד‎ Gaḏ)
Asher (אָשֵׁר‎ 'Ašēr)
Wife #3: Bihlah
Dan (דָּן‎ Dan)
Naphtali (נַפְתָּלִי‎ Nap̄tali)
Wife #4: Rachel
Joseph
Benjamin (בִּנְיָמִן‎ Binyamin)
Gen 49: Jacob blesses Judah and all his sons

10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he to whom it belongs shall come and the obedience of the nations shall be his.

Kidnapped, sold to slavery
Held a high position in Egypt
Prophesized of a great seven year famine to ensue
Gen 45: Children of Joseph/Israel and family move to Egypt

9 ˹tells his brothers˺ now hurry back to my father and say to him: ... God has made me lord of all Egypt. Come down to me; don’t delay.
Allah forgives the sons and makes them prophets
﴿...وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا۝﴾ سُورَةُ النِّسَاء 4:163
Exo 12: Length of Israelites stay in Egypt

40 Now the length of time the Israelite people lived in Egypt was 430 years.
41 At the end of the 430 years, to the very day, all the LORD’s divisions left Egypt.
Exo 1: Enslavement of the Children of Israel

8 ... a new king, to whom Joseph meant nothing, came to power in Egypt.
9 ... “the Israelites have become far too numerous for us.
10 Come, we must deal shrewdly with them or they will become even more numerous ...”
11 So they put slave masters over them to oppress them with forced labor, and they built Pithom and Rameses as store cities for Pharaoh.

1500 BC – 1200 BC
Lineage: Levi
Moses receives the Law
﴿وَإِذْ آتَيْنَا مُوسَى الْكِتَابَ وَالْفُرْقَانَ لَعَلَّكُمْ تَهْتَدُونَ۝﴾ سُورَةُ البَقَرَة 2:53

Exo 28
The Tabernacle = Mishkan (מִשְׁכָּן) / Maskan (المسكن)
Portable sanctuary built by the Israelites in the wilderness
Constructed according to instructions from God given to Moses on Mount Sinai
Consisted of:
Tent of Meeting
the Holy Place
the Most Holy Place (Holy of Holies "kodesh ha-kodashim"),
housed the the Ark of the Covenant (Tabut)
Outer courtyard
Altar for burnt offerings
Basin for ritual washing
Enclosed by a fence
Replaced by the Temple (Masjid al-Aqsa)

Sacrificial offerings served various purposes in Israelite religious life, including worship, atonement, fellowship, and thanksgiving.
Lev 1-9 outlines various types of sacrificial offerings
Performed by the priests according to specific procedures.
See https://seedbed.com/5-offerings-old-testament/
Here are the main types of sacrificial offerings described in these chapters:

Burnt Offering (Olah): Voluntary for devotion, surrender, and atonement.
male bull, sheep, goat, or turtledoves/pigeons
Guilt Offering (Asham): for atonement of specific offenses, such as theft or dishonesty, and to make restitution.
a ram or a lamb, depending on the offense and the offerer's means.
Sin Offering (Chattat): for atonement of unintentional sins or ritual impurities.
a bull, goat, or lamb
Peace Offering (Shelamim): Voluntary for gratitude, fellowship, and celebration.
a male or female bull, sheep, or goat, and it was to be without blemish.
Grain/Meal Offering (Minchah): baked, fried, or as raw flour.

the Maskh = Anointing
Exodus 29:5
5 Take the garments and dress Aaron with the tunic, the robe of the ephod, the ephod itself and the breast-piece. Fasten the ephod on him by its skillfully woven waistband. 6 Put the turban on his head and attach the sacred emblem to the turban.
7 Take the anointing oil and anoint him by pouring it on his head.

Deuteronomy 25
17 Remember what the Amalekites did to you along the way when you came out of Egypt. 18 When you were weary and worn out, they met you on your journey and attacked all who were lagging behind; they had no fear of God.
19 When the LORD your God gives you rest from all the enemies around you in the land he is giving you to possess as an inheritance, you shall blot out the name of Amalek from under heaven. Do not forget!
King Saul (Talut) gave them a massive defeat.
They continue to diminish and were lost to history.
Exodus 17
13 So Joshua overcame the Amalekite army with the sword.
14 Then the LORD said to Moses, “Write this on a scroll as something to be remembered and make sure that Joshua hears it, because I will completely blot out the name of Amalek from under heaven.” 16 He said, “Because hands were lifted up against the throne of the LORD, the LORD will be at war against the Amalekite from generation to generation.”

Num 13: Refusal to enter the Holy land

1 The LORD said to Moses,
2 “Send some men to explore the land of Canaan, which I am giving to the Israelites.
﴿يَا قَوْمِ ادْخُلُوا الْأَرْضَ الْمُقَدَّسَةَ الَّتِي كَتَبَ اللَّهُ لَكُمْ...
قَالُوا يَا مُوسَىٰ إِنَّ فِيهَا قَوْمًا جَبَّارِينَ وَإِنَّا لَنْ نَدْخُلَهَا حَتَّىٰ يَخْرُجُوا مِنْهَا...
فَاذْهَبْ أَنْتَ وَرَبُّكَ فَقَاتِلَا إِنَّا هَاهُنَا قَاعِدُونَ...
قَالَ فَإِنَّهَا مُحَرَّمَةٌ عَلَيْهِمْ ۛ أَرْبَعِينَ سَنَةً ۛ يَتِيهُونَ فِي الْأَرْضِ... سُورَةُ المَائدة 5:26

﴿وَأَوْرَثْنَا الْقَوْمَ الَّذِينَ كَانُوا يُسْتَضْعَفُونَ مَشَارِقَ الْأَرْضِ وَمَغَارِبَهَا الَّتِي بَارَكْنَا فِيهَا ۖ وَتَمَّتْ كَلِمَتُ رَبِّكَ الْحُسْنَىٰ عَلَىٰ بَنِي إِسْرَائِيلَ بِمَا صَبَرُوا ۖ وَدَمَّرْنَا مَا كَانَ يَصْنَعُ فِرْعَوْنُ وَقَوْمُهُ وَمَا كَانُوا يَعْرِشُونَ۝﴾ سُورَةُ الأعرَاف 7:137

Top

1200 BC – 1050 BC

the Holy Land was divided into twelve sections corresponding to the twelve tribes of Israel.
Initially loosely organized as separate entities, each with its own territory and leadership.

Reuben
Simeon
Levi
Judah
Issachar
Zebulun
Gad
Asher
Dan
Naphtali
Joseph
Split into two "half-tribes"
Ephraim (אֶפְרַיִם‎ 'Ep̄rayim)
Manasseh (מְנַשֶּׁה‎ Mənašše)
Benjamin

King Saul (Talut) 1030-1010 BC a Benjaminite, unified some of the tribes under his rule

Messiah:
Not just the anointed priest
Also the anointed prince or king
1 Sam 10
1 Then Samuel took a flask of oil and poured it on his head and kissed him and said, “Has not the Lord anointed you to be prince over his people Israel?

Prophet Dawud (David) 1000 BC, a Judahite, further consolidated the kingdom's power
Prophet Sulayman (Solomon) 970-931 BC, ruled over a Unified Monarchy
Known for its prosperity and grandeur

Solomon built the First Temple in Jerusalem
Central place of worship
Built on Mount Moriah next to Mount Zion
Constructed with lavish materials: stone, cedar wood, and other precious materials
Similar to the The Tabernacle
Central role in Israelite worship, including sacrifices, festivals, and rituals.
Served as a symbol of Israel's unity and identity as a nation under God.
Jerusalem became a thriving political and religious center, attracting visitors and traders from neighboring regions.
Remained as the religious identity of both kingdoms.

Mount Zion considered the broader area surrounding the Temple Mount.
Location of David's palace and royal court
Revered as the spiritual and national center of the Jewish people.
Symbol of redemption, hope, and future restoration, particularly in messianic prophecies.

Inhabited by the Philistines
Had their own distinct culture, religion, and identity, which were often in conflict with the Israelites
Several city-states: Gaza, Ashkelon, Ashdod, Ekron, and Gath
Not part of the 12 twelve tribes nor the United Monarchy
Later became part of the Southern Kingdom of Judah

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Broken promise
﴿وَلَقَدْ أَخَذَ اللَّهُ مِيثَاقَ بَنِي إِسْرَائِيلَ وَبَعَثْنَا مِنْهُمُ اثْنَيْ عَشَرَ نَقِيبًا ۖ وَقَالَ اللَّهُ إِنِّي مَعَكُمْ ۖ لَئِنْ أَقَمْتُمُ الصَّلَاةَ وَآتَيْتُمُ الزَّكَاةَ وَآمَنْتُمْ بِرُسُلِي وَعَزَّرْتُمُوهُمْ وَأَقْرَضْتُمُ اللَّهَ قَرْضًا حَسَنًا لَأُكَفِّرَنَّ عَنْكُمْ سَيِّئَاتِكُمْ وَلَأُدْخِلَنَّكُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ۚ فَمَنْ كَفَرَ بَعْدَ ذَٰلِكَ مِنْكُمْ فَقَدْ ضَلَّ سَوَاءَ السَّبِيلِ۝
فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ لَعَنَّاهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَاسِيَةً ۖ يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ ۙ وَنَسُوا حَظًّا مِمَّا ذُكِّرُوا بِهِ ...۝﴾ سُورَةُ المَائدة 5:12

930 BC
After Solomon,
Tensions between the northern tribes and the tribe of Judah
Cause: Political and religious differences
Southern Kingdom (Judah)
Rehoboam b. Solomon, became king of the southern tribes.
Capital: Jerusalem
Northern Kingdom (Israel)
Jeroboam became king of the southern tribes.
Capital: Samaria (Samira)
Jerusalem remained the capital of Judah, while the northern kingdom established its capital in Samaria.

722 BC
Neo-Assyrian Empire conquest
10 tribes exiled from the two kingdoms
Remained:
Judah
Benjamin
Some priestly members of Levi
The Kingdom of Israel effectively ceased to exist as a political entity
Assyrians unable to conquer Jerusalem, the capital of Judah.

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586-539 BC (70 years)
Neo-Assyrian Empire falls
Judah came under the control of the Neo-Babylonian Empire
Led by King Nebuchadnezzar II.
Destroys the First Temple
Exile of many Judeans

The exiles faced challenges such as maintaining their faith, preserving their cultural heritage, and navigating their status as a minority community.
Emergence of prophetic voices such as 14 Ezekiel, Daniel, Zechariah
messages of comfort, hope, and restoration
Daniel 9:1-19 (Repentance)
7 “Lord, you are righteous, but this day we are covered with shame—the people of Judah and the inhabitants of Jerusalem and all Israel, both near and far, in all the countries where you have scattered us because of our unfaithfulness to you...
19 Lord, listen! Lord, forgive! Lord, hear and act! For your sake, my God, do not delay, because your city and your people bear your Name.”
Community maintained its religious practices and traditions, including Sabbath observance, prayer, and study of the Torah.
Compilation and editing of biblical texts, including the preservation of historical narratives, prophetic oracles, and wisdom literature.

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Isaiah 7 Prophecy of God is With Us:
14 Therefore Adonai himself will give you people a sign: the young woman will become pregnant, bear a son and name him Immanu El (God is with us)
Ezekiel 37:1-14 (The Valley of Dry Bones):
A vision in which the prophet Ezekiel sees a valley filled with dry bones,
God brings back to life, symbolizing the restoration of the exiled Israelites.
Ezekiel 38-39 (Gog of Magog):
Prophecy about a future invasion of Israel by a coalition of nations led by Gog of Magog.
God ultimately defeats Gog and brings about a time of peace and restoration for Israel.
Daniel 7:1-28 (Daniel's Vision of the Four Beasts):
Sees four great beasts representing successive world empires.
Appearance of the "Ancient of Days"
Establishment of God's eternal kingdom.
Daniel 12:1-4 (End Times):
Prophesies of a future time of great distress, unparalleled in history,
Promises of deliverance for those whose names are written in the book of life.
1 “... There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt."
Zechariah 8 (Blessings of Zion)
Prophesy about the restoration of Jerusalem
Coming of a righteous king, and
Salvation and blessing that God will bring to his people
2 This is what the LORD Almighty says: “I am very jealous for Zion; I am burning with jealousy for her.” 3 This is what the LORD says: “I will return to Zion and dwell in Jerusalem. Then Jerusalem will be called the Faithful City, and the mountain of the LORD Almighty will be called the Holy Mountain.”
14 This is what the LORD Almighty says: “Just as I had determined to bring disaster on you and showed no pity when your ancestors angered me,” says the LORD Almighty, 15 “so now I have determined to do good again to Jerusalem and Judah. Do not be afraid."

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539 BC
The Babylonian Empire fell to the Achaemenid Empire under King Cyrus the Great
Decree allowing the Judean exiles to return to their homeland and rebuild their Temple.
Built under the supervision and support of the Persian authorities

Isaiah 56 (Salvation for Others)
1 This is what the LORD says: “Maintain justice and do what is right, for my salvation is close at hand and my righteousness will soon be revealed. 2 Blessed is the one who does this— the person who holds it fast, who keeps the Sabbath without desecrating it, and keeps their hands from doing any evil.”
quran:7:

Hold it fast
-خُذُوا مَا آتَيْنَاكُمْ بِقُوَّةٍ
Breaking the covenant
-يَنْقُضُونَ عَهْدَهُمْ فِي كُلِّ مَرَّةٍ
Long time elapsed
-فَطَالَ عَلَيْهِمُ الأَمَدُ فَقَسَتْ قُلُوبُهُمْ
Deprived from legal mercy
-حَرَّمْنَا عَلَيْهِمْ طَيِّبَاتٍ أُحِلَّتْ لَهُمْ
Deprived from spiritual mercy
-طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ
Deprived from political might
-ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا

330 BC Hellenistic Period: Under Alexander the Great and the Macedonian Empire and his successors, Judea came under the influence of Hellenistic culture. This period saw tensions between Hellenistic influences and traditional Jewish practices.
167- BC Maccabean Revolt: In the 2nd century BCE, a revolt led by the Maccabees against Seleucid rule resulted in the rededication of the Second Temple and the celebration of Hanukkah.The Maccabean leaders established the Hasmonean dynasty, ruling Judea as independent rulers for a period.
103–37 BC Hasmonean Dynasty: The Maccabean leaders established the Hasmonean dynasty, ruling Judea as independent rulers for a period.
63 BC Roman Conquest of Jerusalem : Roman rule when Pompey the Great conquered Jerusalem. Judea became a client kingdom under Roman control.
37 BC-66 CE Herodian Dynasty: Led by Herod the Great, ruled Judea as Roman client kings. Herod expanded and renovated the Second Temple complex, known as Herod's Temple.
During this period, there were tensions between Jewish religious and national aspirations and Roman political authority.
Emergence of various groups: Pharisees, Sadducees, Essenes, and Zealots, emerged
30-33 CE Ministry of Jesus: The life and ministry of Jesus of Nazareth, a Jewish preacher and religious leader, occurred during the 1st century CE, within the context of Roman-occupied Judea.
66-73 CE Great Jewish Revolt: A major rebellion against Roman rule broke out in Judea, leading to a destructive conflict culminating in the Roman siege and destruction of Jerusalem in 70 CE.
70 CE Destruction of the Second Temple: In 70 CE, the Roman legions under Titus destroyed Jerusalem and the Second Temple, bringing an end to the Jewish state and the Temple cult.

Of the five mighty prophets
-أُو۟لُوا۟ ٱلۡعَزۡمِ مِنَ ٱلرُّسُلِ
- أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ ۖ ...
- وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ
- وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ
- وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
= = =
- وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ ۖ
- فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُبِينٌ
Had the knowledge of the Torah
Brought Injil = Good news = Gospel = Evangelion
1. Make the law easy
2. Prophecy of the last Prophet ﷺ
وَمُبَشِّرًا بِرَسُولٍ يَأْتِي مِنْ بَعْدِي اسْمُهُ أَحْمَدُ ۖ
فَلَمَّا جَاءَهُمْ بِالْبَيِّنَاتِ قَالُوا هَٰذَا سِحْرٌ مُبِينٌ
Allah protected him
وَإِذْ كَفَفْتُ بَنِي إِسْرَائِيلَ عَنْكَ
Messengers can never be killed
كَتَبَ اللَّهُ لَأَغْلِبَنَّ أَنَا وَرُسُلِي إِنَّ اللَّهَ قَوِيٌّ عَزِيزٌ

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From the destruction of the Second Temple to modern day
ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ
وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ

Descent of the Holy Spirit upon the apostles and followers of Jesus
50 days after Easter Sunday
Holy Spirit enables disciples to speak in tongues
Enabling them to communicate the message of Jesus to people
Empowerment for ministry and spread of the Gospel
Birth of the Christian Church

Jesus was the ultimate sacrificial offering to God
Ephesians 5 (Gave Himself for Us)
2 And walk in the way of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
Romans 5 (Died for Us)
8 But God demonstrates his own love for us in this: While we were still sinners, Christ died for us.
John 4 (Sent his Son)
10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins.

Luke 2
11 Today in the town of David a Savior has been born to you; he is the Messiah, the Lord.
Believers in Christ became victorious
﴿يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا أَنْصَارَ اللَّهِ كَمَا قَالَ عِيسَى ابْنُ مَرْيَمَ لِلْحَوَارِيِّينَ مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ ۖ فَآمَنَتْ طَائِفَةٌ مِنْ بَنِي إِسْرَائِيلَ وَكَفَرَتْ طَائِفَةٌ ۖ فَأَيَّدْنَا الَّذِينَ آمَنُوا عَلَىٰ عَدُوِّهِمْ فَأَصْبَحُوا ظَاهِرِينَ۝﴾ سُورَةُ الصَّف 61:14

Matthew (Levi): One of the Twelve Apostles.
Books: Gospel of Matthew.
Mark: John Mark, a companion of Peter and later of Paul.
Books: Gospel of Mark.
Luke: Companion of Paul.
Books: Gospel of Luke, Acts of the Apostles
John: One of Twelve Apostle John son of Zebedee.
Books: Gospel of John, three Epistles of John, Book of Revelation.
Paul (Saul of Tarsus): A Jewish Pharisee and persecutor of early Christians
Became a prominent apostle to the Gentiles
Books: Romans, 1 Corinthians, 2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1 Thessalonians, 2 Thessalonians, 1 Timothy, 2 Timothy, Titus, Philemon, possibly Hebrews.
James
Brother of Jesus
Books: Epistle of James
Peter (Simon Peter): One of the Twelve Apostles
Leader of the early Christian community in Jerusalem
Books: 1 Peter, 2 Peter.
Jude: Brother of James and half-brother of Jesus.
Books: Hebrews (disputed and uncertain)

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Ingathering in the Quran
﴿وَقُلْنَا مِنْ بَعْدِهِ لِبَنِي إِسْرَائِيلَ اسْكُنُوا الْأَرْضَ فَإِذَا جَاءَ وَعْدُ الْآخِرَةِ جِئْنَا بِكُمْ لَفِيفًا۝﴾ سُورَةُ الإسْرَاء 17:104

Ezekiel 37:21-22 - "And say to them, ‘This is what the Sovereign Lord says: I will take the Israelites out of the nations where they have gone. I will gather them from all around and bring them back into their own land. I will make them one nation in the land, on the mountains of Israel. There will be one king over all of them and they will never again be two nations or be divided into two kingdoms."
Ezekiel 38:8 - "... In future years you will invade a land that has recovered from war, whose people were gathered from many nations to the mountains of Israel, which had long been desolate. They had been brought out from the nations, and now all of them live in safety."
Isaiah 11:11-12 - "In that day the Lord ... will raise a banner for the nations and gather the exiles of Israel; he will assemble the scattered people of Judah from the four quarters of the earth."
Isaiah 43:5-6 - "... I will bring your children from the east and gather you from the west. I will say to the north, 'Give them up!' and to the south, 'Do not hold them back.' Bring my sons from afar and my daughters from the ends of the earth."
Jeremiah 23:3 - "I myself will gather the remnant of my flock out of all the countries where I have driven them and will bring them back to their pasture, where they will be fruitful and increase in number."
Jeremiah 31:8 - "See, I will bring them from the land of the north and gather them from the ends of the earth. Among them will be the blind and the lame, expectant mothers and women in labor; a great throng will return."

Central to Jewish eschatology is the belief in the arrival of a messianic figure who will usher in an era of peace, justice, and spiritual redemption. This figure is often referred to as the Messiah (Mashiach/Moshiach) and is believed to be a descendant of King David.

The title "Messiah" (Heb. משיח) occurs only from the time of the Second Temple after the Old Testament period.
For ancient Judaism the idea of eschatological salvation was more important than the concept of Messiah.
Descendant of King David,
Gain sovereignty over the land of Israel
Gather the Jews there from the four corners of the earth
Restore them to full observance of Torah law
Bring peace to the whole world
Increasingly central to many religious Zionists
Rambam 12th of the 13 principles of Jewish faith

Zechariah 9 (Coming of the King)
9 Rejoice greatly, Daughter Zion! Shout, Daughter Jerusalem! See, your king comes to you, righteous and victorious, lowly and riding on a donkey, on a colt, the foal of a donkey.
10 I will take away the chariots from Ephraim and the warhorses from Jerusalem, and the battle bow will be broken. He will proclaim peace to the nations. His rule will extend from sea to sea and from the River to the ends of the earth.
Isaiah 11:1-6 (The Branch From the Jesse Tree)
1 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit.
2 The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of might, the Spirit of the knowledge and fear of the LORD— 3 and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears;
4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist.

Ezekiel 37:26-28 (Everlasting Sanctuary)
26 ... I will establish them and increase their numbers, and I will put my sanctuary among them forever. 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 Then the nations will know that I the LORD make Israel holy, when my sanctuary is among them forever.’ ”
Isaiah 2:2-23 (Lord's Temple)
2 In the last days the mountain of the LORD’s temple will be established as the highest of the mountains; it will be exalted above the hills, and all nations will stream to it.
3 Many peoples will come and say, “Come, let us go up to the mountain of the LORD, to the temple of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the LORD from Jerusalem.
Zechariah 6:12-13 (Messiah to Build the Temple)
12 Tell him this is what the LORD Almighty says: ‘Here is the man whose name is the Branch, and he will branch out from his place and build the temple of the LORD.
13 It is he who will build the temple of the LORD, and he will be clothed with majesty and will sit and rule on his throne. And he will be a priest on his throne. And there will be harmony between the two.’

Ultimate defeat of evil forces, including Satan and his allies.
Triumph of good over evil
Establishment of God's eternal kingdom on earth.

the righteous will be brought back to life to participate in the Messianic Age.
Ezekiel 37:12-14
- 12 Therefore prophesy and say to them: ‘This is what the Sovereign LORD says: My people, I am going to open your graves and bring you up from them; I will bring you back to the land of Israel. 14 I will put my Spirit in you and you will live, and I will settle you in your own land. Then you will know that I the LORD have spoken, and I have done it, declares the LORD.’ ”
Daniel 12:2; Isaiah 26:19; Ezekiel 37:12-14

God will judge all humanity according to their deeds.
Determines the fate of individuals in the world to come
They will experience reward or punishment.
Ecclesiastes 12:14
14 For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.
Psalms 98:9
- 9 let them sing before the LORD, for he comes to judge the earth. He will judge the world in righteousness and the peoples with equity.
Daniel 12:2-3; Ecclesiastes 12:14; Psalm 98:9

Creation of heavens and earth in six days
Seventh (Saturday) being the day of rest
Psalms 90:4 (One Day is a Thousand Years)
4 A thousand years in your sight are like a day that has just gone by, or like a watch in the night.
Earth to have similar scheme as the creation of the universe
0001 AM/3759 BC Beginning of creation (Anno Mundi)
4000 AM/0240 CE Beginning of the Messianic Age
6000 AM/2240 CE Two thousand years of the Messianic Age
7000 AM/3240 CE The end
Current Year: 5784 AM/2024 CE
Beliefs vary

No agreed upon definitions or distinction between the following

The future Messianic Age
A time of ultimate redemption and fulfillment of God's promises
A state of existence in which the righteous will enjoy closeness to God and eternal reward.

A spiritual realm where the souls of the righteous are said to reside after death.
Described as a place of paradise and closeness to God.

Similar to Hell in other religious traditions,
Nature and purpose vary widely in Jewish thought.
Understood as a place of purification for souls before entering Olam HaBa

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1 But mark this: There will be terrible times in the last days.
2 People will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy,
3 without love, unforgiving, slanderous, without self-control, brutal, not lovers of the good,
4 treacherous, rash, conceited, lovers of pleasure rather than lovers of God—
5 having a form of godliness but denying its power. Have nothing to do with such people.

1 Jesus left the temple and was walking away when his disciples came up to him to call his attention to its buildings.
2 “Do you see all these things?” he asked. “Truly I tell you, not one stone here will be left on another; every one will be thrown down.”
3 As Jesus was sitting on the Mount of Olives, the disciples came to him privately. “Tell us,” they said, “when will this happen, and what will be the sign of your coming and of the end of the age?”

4 Jesus answered: “Watch out that no one deceives you.
5 For many will come in my name, claiming, ‘I am the Messiah,’ and will deceive many.
6 You will hear of wars and rumors of wars, but see to it that you are not alarmed. Such things must happen, but the end is still to come.
7 Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places.
8 All these are the beginning of birth pains.
9 “Then you will be handed over to be persecuted and put to death, and you will be hated by all nations because of me.
10 At that time many will turn away from the faith and will betray and hate each other,
11 and many false prophets will appear and deceive many people.
12 Because of the increase of wickedness, the love of most will grow cold,
13 but the one who stands firm to the end will be saved.

14 And this gospel of the kingdom will be preached in the whole world as a testimony to all nations, and then the end will come.
15 “So when you see standing in the holy place ‘the abomination that causes desolation,’ spoken of through the prophet Daniel—let the reader understand—

16 then let those who are in Judea flee to the mountains.
19 How dreadful it will be in those days for pregnant women and nursing mothers!
21 For then there will be great distress, unequaled from the beginning of the world until now—and never to be equaled again.
23 At that time if anyone says to you, ‘Look, here is the Messiah!’ or, ‘There he is!’ do not believe it.
24 For false messiahs and false prophets will appear and perform great signs and wonders to deceive, if possible, even the elect.
25 See, I have told you ahead of time.
26 “So if anyone tells you, ‘There he is, out in the wilderness,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it.

27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man.
28 Wherever there is a carcass, there the vultures will gather.
29 “Immediately after the distress of those days “ ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’
30 “Then will appear the sign of the Son of Man in heaven. And then all the peoples of the earth will mourn when they see the Son of Man coming on the clouds of heaven, with power and great glory.
31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other.
35 Heaven and earth will pass away, but my words will never pass away.
36 “But about that day or hour no one knows, not even the angels in heaven, nor the Son, but only the Father.

10 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything done in it will be laid bare.
13 But in keeping with his promise we are looking forward to a new heaven and a new earth, where righteousness dwells.

31 For he has set a day when he will judge the world with justice by the man he has appointed. He has given proof of this to everyone by raising him from the dead.”

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Last book of the New Testament, attributed to John the Apostle.
Apocalyptic literature: visions, symbols, and prophecies.
Mentions Armageddon
Written during a time of persecution, offering encouragement and warning to the early Christian churches.
Focuses on Christ's final victory over evil and the establishment of His kingdom.
Contains vivid imagery such as beasts, angels, seals, trumpets, and bowls representing various events and judgments.
Culminates in the return of Christ, the defeat of Satan, and the renewal of creation.
Themes include judgment, redemption, and the ultimate triumph of good over evil.

Lamb: Symbolizes Jesus Christ, the sacrificial atonement for sin
7 Seals: Symbolize events or judgments preceding the end times
7 Bowls: Represent God's wrath poured out on the unrepentant
7 Trumpets: Signify divine warnings or judgments on the world
Beasts: Represent political powers or entities opposed to God
Beast of the earth
Beast of the sea
Angels: Messengers delivering divine messages or executing God's will
Dragon: Symbol of Satan, the adversary
Woman: Represents the faithful people of God or the Church
New Jerusalem: Represents the ultimate fulfillment of God's kingdom and eternal dwelling place for believers.

1 And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. 2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. 3 He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time.
4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony about Jesus and because of the word of God. They had not worshiped the beast or its image and had not received its mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. 5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. 6 Blessed and holy are those who share in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years.

7 When the thousand years are over, Satan will be released from his prison 8 and will go out to deceive the nations in the four corners of the earth—Gog and Magog—and to gather them for battle. In number they are like the sand on the seashore.
9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them.
10 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever.

11 Then I saw a great white throne and him who was seated on it. The earth and the heavens fled from his presence, and there was no place for them.
12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books.
13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what they had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. 15 Anyone whose name was not found written in the book of life was thrown into the lake of fire.

1 Then I saw “a new heaven and a new earth,” for the first heaven and the first earth had passed away, and there was no longer any sea.
2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband.
3 And I heard a loud voice from the throne saying, “Look! God’s dwelling place is now among the people, and he will dwell with them. They will be his people, and God himself will be with them and be their God.
4 ‘He will wipe every tear from their eyes. There will be no more death’ or mourning or crying or pain, for the old order of things has passed away.” 5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” 6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To the thirsty I will give water without cost from the spring of the water of life. 7 Those who are victorious will inherit all this, and I will be their God and they will be my children.
8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—they will be consigned to the fiery lake of burning sulfur. This is the second death.”

An angel shows the wife of the Lamb, which is the holy city, New Jerusalem, descending from heaven.
The city shines with the glory of God, like a precious jewel, with walls of jasper and gates of pearl.
The city has twelve gates named after the twelve tribes of Israel and twelve foundations named after the twelve apostles.
The city has no need for sun or moon, for the glory of God illuminates it, and the Lamb is its lamp.
The nations will walk by its light, and the kings of the earth will bring their splendor into it.

1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations.
3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him.
4 They will see his face, and his name will be on their foreheads.
5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever.

Top (00:40 min)

End of present age
Great tribulation for seven years
Second coming of Christ
Antichrist judged
Righteous resurrected
Satan bound,
Christ's reign on earth established for 1,000 years.
Time of unprecedented blessing for the church.
End of the Millennium
Satan released after 1,000 years, leads rebellion against Christ.
Fire from heaven, Satan cast into lake of fire.
Unrighteous raised for Judgment
Eternal State Begins

Innocence: Creation to Fall of Adam and Eve
Conscience: Fall to Flood
Human Government: Flood to Tower of Babel
Promise: Abraham to Moses
Law: Moses to Christ's Crucifixion
Grace: Church Age, from Pentecost to Rapture
Rapture of the church
Great tribulation for seven years
Rise of the Antichrist
Battle of Armageddon
Second coming of Christ
Antichrist judged
Righteous resurrected
Satan bound,
Millennium: Christ's thousand-year reign
Nations gathered for Judgment.
Judgment: Supporters of Israel enter the kingdom, others cast into Hades
Christ's reigns from Jerusalem, sitting on the throne of David
Temple rebuilt and sacrifices reinstituted as memorials
Satan released after 1,000 years, leads rebellion against Christ.
Fire from heaven, Satan cast into lake of fire.

Eternal State: Beyond the Millennium
Old world is destroyed by fire
New Heaven and New Earth

"Thousand years" is before Christ's second coming.
Millennial age is the entire period of time between Christ’s first and second advents
Present age: Holy Spirit draws multitudes to Christ through gospel preaching
Conversion of ethnic Israelites: Among those converted
End of age: Christ returns, general resurrection of the just and the unjust, final judgment occurs

Similar to Postmillennialism but differs in its nature
the "Thousand years" do not represent a specific period
Heavenly reign of Christ and the departed saints during the Church Age.
Return of Christ will occur at the end of history
Suffering of the Church in present age
The church presently lives in the final era of history
End of age: Christ returns, general resurrection of the just and the unjust, final judgment occurs

Book of Revelations is an apocalyptic genre
All or many prophecies are a time to come in Jesus' future
Biblical prophecies, especially regarding end times, fulfilled in past events.
Fulfillment in historical events like the fall of Jerusalem in 70 AD or the Roman Empire's decline.
All or many prophecies, including those in Daniel and Revelation, were fulfilled in the first century.
Rejects expectation of future apocalyptic events like the return of Christ or a final judgment.

Top (00:44 min)
Evangelical Christianity

"Evangelical Christians" are a diverse group within Christianity who emphasize the importance of personal conversion or "being born again," the authority of the Bible, and the spreading of the Gospel message (evangelism). Here are some key characteristics of evangelical Christians:

They are a diverse group within Protestant Christianity
Biblical authority and inerrancy and literalism.
Salvation through faith in Jesus Christ.
Personal conversion or being "born again."
Spreading the Gospel message through evangelism and missions.
Conservative views on social and moral issues.
Evangelicalism is a significant force in global Christianity, with followers in various regions.

Evangelicals typically believe in the authority and inerrancy of the Bible as the inspired Word of God. They often interpret Scripture literally and use it as the primary guide for faith and practice.

Evangelicals emphasize the need for individuals to have a personal relationship with Jesus Christ and to experience a transformative "born-again" conversion, often through repentance and faith in Jesus as Savior and Lord.

Evangelicals are known for their commitment to spreading the Gospel message to others, both locally and globally. They often engage in activities such as street evangelism, missions, and outreach programs to share their faith with others.

Salvation through faith in Jesus Christ is central to evangelical theology. They believe that Jesus' death and resurrection provide forgiveness of sins and eternal life for those who believe in Him.

Evangelicals often hold conservative views on social and moral issues, such as abortion, sexuality, and marriage, based on their interpretation of biblical teachings.
Diverse Denominational Affiliations: Evangelicalism is not a single denomination but rather a movement that spans various Protestant denominations, including Baptist, Pentecostal, Methodist, and others. Some independent churches and organizations also identify as evangelical.
It's important to note that within evangelicalism, there is diversity of beliefs and practices, and not all individuals or groups may align perfectly with every characteristic listed above. Additionally, evangelical Christianity is a significant force in global Christianity, particularly in North America, Latin America, Africa, and parts of Asia.

Top (00:45 min)

مسلم 2901a - عَنْ حُذَيْفَةَ بْنِ أَسِيدٍ الْغِفَارِيِّ قَالَ
اطَّلَعَ النَّبِيُّ ﷺ عَلَيْنَا وَنَحْنُ نَتَذَاكَرُ فَقَالَ: «مَا تَذَاكَرُونَ؟» قَالُوا: نَذْكُرُ السَّاعَةَ۔ قَالَ: «إِنَّهَا لَنْ تَقُومَ حَتَّى تَرَوْنَ قَبْلَهَا عَشْرَ آيَاتٍ» فَذَكَرَ:
(١) الدُّخَانَ،
(٢) وَالدَّجَّالَ،
(٣) وَالدَّابَّةَ،
(٤) وَطُلُوعَ الشَّمْسِ مِنْ مَغْرِبِهَا،
(٥) وَنُزُولَ عِيسَى ابْنِ مَرْيَمَ ﷺ،
(٦) وَيَأْجُوجَ وَمَأْجُوجَ، وَثَلاَثَةَ خُسُوفٍ:
(٧) خَسْفٌ بِالْمَشْرِقِ،
(٨) وَخَسْفٌ بِالْمَغْرِبِ،
(٩) وَخَسْفٌ بِجَزِيرَةِ الْعَرَبِ،
(١٠) وَآخِرُ ذَلِكَ نَارٌ تَخْرُجُ مِنَ الْيَمَنِ تَطْرُدُ النَّاسَ إِلَى مَحْشَرِهِمْ۔»

البخاري 7153 - حَدَّثَنَا أَنَسُ بْنُ مَالِكٍ ؓ قَالَ
بَيْنَمَا أَنَا وَالنَّبِيُّ ﷺ خَارِجَانِ مِنَ الْمَسْجِدِ فَلَقِيَنَا رَجُلٌ عِنْدَ سُدَّةِ الْمَسْجِدِ:
- فَقَالَ يَا رَسُولَ اللَّهِ مَتَى السَّاعَةُ؟
- قَالَ النَّبِيُّ ﷺ مَا أَعْدَدْتَ لَهَا؟
- فَكَأَنَّ الرَّجُلَ اسْتَكَانَ ثُمَّ قَالَ يَا رَسُولَ اللَّهِ مَا أَعْدَدْتُ لَهَا كَبِيرَ صِيَامٍ وَلاَ صَلاَةٍ وَلاَ صَدَقَةٍ وَلَكِنِّي أُحِبُّ اللَّهَ وَرَسُولَهُ
- قَالَ أَنْتَ مَعَ مَنْ أَحْبَبْتَ

Skeletal Timeline

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

also known as Solomon's Temple
traditionally dated from ~960 BCE to 586 BCE,
covering the reign of Israelite kings from Solomon to the destruction of the First Temple by the Babylonians.

King Solomon, the son of King David, is traditionally credited with building the First Temple in Jerusalem on Mount Moriah. The construction of the Temple of Solomon is said to have begun in the fourth year of Solomon's reign, around 960 BCE, and it was completed seven years later, around 953 BCE. The temple was constructed to house the Ark of the Covenant and serve as the central place of worship for the Israelites.
Flourishing of the United Monarchy: During the early part of the First Temple period, Israel was united under the rule of kings Saul, David, and Solomon. This period saw political stability, economic prosperity, and cultural development, with Jerusalem as the capital of the kingdom.
1 Kings 6:1, 1 Kings 6:38

The First Temple served as the primary religious center for the Israelites, where rituals, sacrifices, and religious festivals were conducted according to Mosaic Law. The Levitical priesthood played a central role in administering these religious activities.

After the death of Solomon, the kingdom of Israel was divided into the northern kingdom of Israel (with its capital in Samaria) and the southern kingdom of Judah (with its capital in Jerusalem). This division weakened both kingdoms and eventually led to their downfall.

The First Temple period was marked by the emergence of prophets who played crucial roles in confronting kings, speaking out against social injustices, and calling the people to repentance. Prominent prophets during this time included Elijah, Elisha, Isaiah, and Jeremiah.

The latter part of the First Temple period was characterized by political instability, foreign invasions, and the decline of the Israelite kingdoms. In 586 BCE, the Babylonians, under King Nebuchadnezzar II, besieged Jerusalem and destroyed the First Temple. Many Israelites were deported to Babylon in what became known as the Babylonian Captivity or Exile.
The destruction of the First Temple marked the end of the First Temple period and initiated a new era in Jewish history known as the Babylonian exile. The period following the exile would eventually see the construction of the Second Temple after the return of some Jews to Jerusalem under Persian rule.

Babylonian Exile also known as the Babylonian Captivity or the Exile of Judah
occurred in the 6th century BCE
started following the destruction of Jerusalem and the First Temple by the Babylonians
after the conquest of the Kingdom of Judah by the Neo-Babylonian Empire under King Nebuchadnezzar II
result of Judah's rebellion against Babylonian rule and its alliance with Egypt
lasted for approximately 70 years

In 586 BCE, after a lengthy siege, the Babylonian forces breached the walls of Jerusalem, destroyed the city, and razed the First Temple to the ground. This event marked the end of the First Temple period and the beginning of the Babylonian Exile.

Following the capture of Jerusalem, King Nebuchadnezzar II ordered the deportation of a significant portion of the Jewish population to Babylon. This included members of the royal family, nobles, priests, and skilled craftsmen. The Babylonians sought to weaken the conquered territory by removing its elite and integrating them into Babylonian society.

During the Babylonian Exile, the Jewish exiles found themselves living in a foreign land under Babylonian rule. They faced challenges to their identity, religion, and culture as they adapted to life in exile. However, despite the hardships, the exiles managed to maintain their religious practices, cultural identity, and communal cohesion.

Throughout the Babylonian Exile, prophets such as Jeremiah and Ezekiel provided messages of hope and consolation to the exiled community. They prophesied about the eventual return of the exiles to their homeland, the restoration of Jerusalem, and the rebuilding of the Temple. These prophetic messages helped sustain the exiles' faith and hope for the future.

The Babylonian Exile lasted for approximately 70 years, as prophesied by Jeremiah (Jeremiah 29:10). In 539 BCE, the Babylonian Empire fell to the Persian Empire under Cyrus the Great. In 538 BCE, Cyrus issued a decree allowing the Jewish exiles to return to their homeland and rebuild the Temple in Jerusalem. This marked the end of the Babylonian Exile and the beginning of the Persian period in Jewish history.
Overall, the Babylonian Exile was a pivotal period in the history of ancient Israel, shaping the religious, cultural, and theological developments of Judaism. It also laid the groundwork for the eventual restoration of Jerusalem and the Second Temple.

construction, existence, and subsequent events related to the Second Temple in Jerusalem

The Second Temple was built on the site of the First Temple in Jerusalem. Construction began under the decree of Cyrus the Great, the Persian king, after the end of the Babylonian Exile. The building of the Second Temple was completed and dedicated in 516 BCE, during the reign of King Darius I of Persia.

Following the decree of Cyrus the Great, many Jewish exiles returned to Jerusalem from Babylon and other regions of the Persian Empire to rebuild their homeland and the Temple. This period saw the restoration of Jewish religious and communal life in Judah.

The returnees from exile focused on rebuilding Jerusalem's walls, infrastructure, and religious institutions. The reconstruction of the Temple was a central project, symbolizing the renewal of Jewish worship and identity. However, the Second Temple was not as grand as the First Temple built by Solomon.

With the reconstruction of the Temple, Jewish religious practices, sacrifices, and rituals were reinstated according to the laws outlined in the Torah. The Levitical priesthood resumed its duties, and the annual religious festivals, such as Passover, Shavuot, and Sukkot, were celebrated once again.

During the early part of the Second Temple period, Judah remained under Persian rule as part of the Persian Empire. Persian kings, including Cyrus, Darius, and Artaxerxes, issued decrees and provided support for the rebuilding of the Temple and the restoration of Jewish religious autonomy.

In the 4th century BCE, Alexander the Great conquered the Persian Empire, bringing Greek influence to the region. After Alexander's death, his empire was divided among his generals, leading to the rise of the Seleucid Empire in the Levant. Under the rule of Antiochus IV Epiphanes, Greek culture and religion were imposed on the Jewish population, leading to the Maccabean Revolt (167-160 BCE) and the establishment of the Hasmonean dynasty.

In 63 BCE, the Roman general Pompey conquered Jerusalem, bringing Judah under Roman control. The Herodian dynasty, beginning with Herod the Great, ruled over Judah as Roman client kings. Herod undertook extensive renovations and expansions of the Second Temple, transforming it into a magnificent structure known as Herod's Temple.

The Second Temple period saw the development of diverse religious sects and movements, such as the Pharisees, Sadducees, Essenes, and Zealots. Jewish society also grappled with cultural and religious interactions with neighboring peoples, including Greeks, Romans, and other indigenous groups.

The Second Temple period came to an end with the destruction of Herod's Temple by the Romans in 70 CE during the First Jewish-Roman War. This event marked a significant turning point in Jewish history, leading to the dispersal of Jews throughout the Roman Empire and the beginning of the Rabbinic period.
Overall, the Second Temple period was a dynamic and transformative era in Jewish history, characterized by religious revival, political changes, and cultural interactions, culminating in the construction, destruction, and legacy of the Second Temple in Jerusalem.

Ibrahim
Moved from Ur (Mesopotamia) to Canaan (Palestine)
-وَقَالَ إِنِّي ذَاهِبٌ إِلَىٰ رَبِّي سَيَهْدِينِ
-وَنَجَّيْنَاهُ وَلُوطًا إِلَى الْأَرْضِ الَّتِي بَارَكْنَا فِيهَا لِلْعَالَمِينَ
Hebron/Khalil is where Ibrahim is buried
-وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا
Israel (Ya'qub), son of Ishaq, son of Ibrahim
-وَوَهَبْنَا لَهُ إِسْحَاقَ وَيَعْقُوبَ نَافِلَةً ۖ وَكُلًّا جَعَلْنَا صَالِحِينَ

Twelve sons of Ya'qub
Jealousy of the brothers
Discovered by travelers and sold into slavery in Egypt
Unjustly imprisoned for several years

King appointed him on a high post
King said:إِنَّكَ الْيَوْمَ لَدَيْنَا مَكِينٌ أَمِينٌ
King asked:يُوسُفُ، أَيُّهَا الصِّدِّيقُ، أَفْتِنَا
7 fat cows eaten by 7 lean
7 green spikes and 7 dry
Interpretation:يَأْتِي مِنْ بَعْدِ ذَٰلِكَ سَبْعٌ شِدَادٌ يَأْكُلْنَ مَا قَدَّمْتُمْ لَهُنَّ إِلَّا قَلِيلًا مِمَّا تُحْصِنُونَ
Family moved to Egypt
-وَقَالَ ادْخُلُوا مِصْرَ إِنْ شَاءَ اللَّهُ آمِنِينَ

-يُذَبِّحُونَ أَبْنَاءَكُمْ وَيَسْتَحْيُونَ نِسَاءَكُمْ ۚ وَفِي ذَٰلِكُمْ بَلَاءٌ مِنْ رَبِّكُمْ عَظِيمٌ

Born among the Israelites
Grows up on Pharaoh's home
Accused of murder
Escapes to Midian
God spake:
-إِنَّنِي أَنَا اللَّهُ لَا إِلَٰهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي
"Let my people go"
-فَأْتِيَا فِرْعَوْنَ فَقُولَا إِنَّا رَسُولُ رَبِّ الْعَالَمِينَ، أَنْ أَرْسِلْ مَعَنَا بَنِي إِسْرَائِيلَ
Nine plagues
-وَلَقَدْ أَخَذْنَا آلَ فِرْعَوْنَ بِالسِّنِينَ وَنَقْصٍ مِنَ الثَّمَرَاتِ
-فَأَرۡسَلۡنَا عَلَیۡهِمُ ٱلطُّوفَانَ وَٱلۡجَرَادَ وَٱلۡقُمَّلَ وَٱلضَّفَادِعَ وَٱلدَّمَ ءَایَـٰتࣲ مُّفَصَّلَـٰتࣲ
-لَئِنْ كَشَفْتَ عَنَّا الرِّجْزَ لَنُؤْمِنَنَّ لَكَ وَلَنُرْسِلَنَّ مَعَكَ بَنِي إِسْرَائِيلَ
The Exodus
فَأَتْبَعُوهُمْ مُشْرِقِينَ -
فَلَمَّا تَرَاءَى الْجَمْعَانِ قَالَ أَصْحَابُ مُوسَى إِنَّا لَمُدْرَكُونَ -
قَالَ كَلَّا إِنَّ مَعِيَ رَبِّي سَيَهْدِينِ -
فَأَوْحَيْنَا إِلَى مُوسَى أَنِ اضْرِبْ بِعَصَاكَ الْبَحْرَ
فَانْفَلَقَ فَكَانَ كُلُّ فِرْقٍ كَالطَّوْدِ الْعَظِيمِ -
وَأَزْلَفْنَا ثَمَّ الْآخَرِينَ -
وَأَنْجَيْنَا مُوسَى وَمَنْ مَعَهُ أَجْمَعِينَ -
ثُمَّ أَغْرَقْنَا الْآخَرِينَ
Moses and the Exodus from Egypt
c. 1250 BCE–c. 1025 BCE
Biblical judges lead the people
c. 1025 BCE–c. 1010 BCE
King Saul
c. 1010 BCE–c. 970 BCE
King David
c. 970 BCE–c. 931 BCE
King Solomon
https://youtu.be/ZybFYikBMLg?si=hmaVd7oQg9GNyNM7

Sons of Ya'qub
Wife: Leah
Reuben (Hebrew רְאוּבֵן‎ Rəʼuḇēn)
Simeon (שִׁמְעוֹן‎ Šiməʻōn)
Levi (לֵוִי‎ Lēwi)
Judah (יְהוּדָה‎ Yəhuda)
Issachar (יִשָּׂשכָר‎ Yissaḵar)
Zebulun (זְבוּלֻן‎ Zəḇulun)
Wife: Zilpah
Gad (גָּד‎ Gaḏ)
Asher (אָשֵׁר‎ 'Ašēr)
Wife: Bihlah
Dan (דָּן‎ Dan)
Naphtali (נַפְתָּלִי‎ Nap̄tali)
Wife: Rachel
1. Joseph (יוֹסֵף‎ Yōsēp̄), later split into two "half-tribes":
- Split into two "half-tribes"
- Ephraim (אֶפְרַיִם‎ 'Ep̄rayim)
- Manasseh (מְנַשֶּׁה‎ Mənašše)
2. Benjamin (בִּנְיָמִן‎ Binyamin)

6th century (53 BH–23 BH)

Adnan Mukhtar — Sun, 01 Sep 2024 05:27:36 GMT

History

This century corresponds to approximately 126 - 23 BH.

570: Death of Abdullah, Muhammad's father
571: Birth of Muhammad
573: Birth of Abu Bakr. The senior companion of Muhammad and his father-in-law.
576: Death of Aminah bint Wahb, the mother of Muhammad (approximate date)
576: Birth of Uthman. The second cousin and twice son-in-law of Muhammad.
578: Death of Abdul Muttalib, the grandfather of Muhammad (approximate date)
582: Birth of Umar. The senior companion of Muhammad and his father-in-law.
582: Muhammad's journey to Syria with his uncle Abu Talib. They meet with Bahira, a Christian monk. Bahira notes true characteristics about the Prophet, which forces him to ask more and have him discover the "mark of prophets," a mark believed to be carried by all of the prophets of the Abrahimic faiths.[1] (approximate date).
594: Muhammad works for Khadija; leads her trade caravan to Syria and back (approximate date)
595: Muhammad marries Khadija (approximate date).
598: Birth of Muhammad and Khadija first child Qasim
599: Birth of Ali ibn Abi Talib in the city of Mecca. The cousin of Muhammad and his son in law.
600: Birth of Muhammad and Khadija's eldest daughter and second child Zainab after Qasim
600: Death of Muhammad's first child Qasim ibn Muhammad

602: Birth of Muhammad's third child and second daughter Ruqayyah, Wife of third caliph Uthman.
604: Birth of Umm Kulthum, third daughter of Muhammad. She became wife of Uthman after the death of her sister Ruqayyah.
605: 24 July— Birth of Fatimah, the daughter of Muhammad. She was the wife of Ali ibn Abu Talib and all of Muhammad's descendants are through her.
605: Muhammad helps rebuild the Ka'ba.[1]
605: Birth of Hafsa, daughter of second caliph Umar and one of the wives of Muhammad.
610: 9 February— The first announced revelation of the Qur'an in the cave at Hira. He is given his first revelation from the Angel Gabriel in the cave. Khadija is the first to believe Islam.[2]
613: Invitation of the close families of Muhammad to Islam
613: Declaration at Mount Safa inviting the general public to Islam
614: Birth of Aisha, Daughter of first caliph Abu Bakr and youngest wife of Muhammad.
614: Persecution of the Muslims by the Quraish. A party of Muslims migrates to Abyssinia..
615: Acceptance of Islam by Hamza and Umar
616: Second migration to Abyssinia.
617: Boycott of the Hashemites and Muhammad by the Quraish.
619: April/May— Lifting of the boycott. Deaths of Abu Talib and Khadija, Year of Sorrow.
620: Visit to Taif. "Ascension to the heavens".
622: 9 September—20 September, Hijra—migration to Medina. First year of Islamic calendar.
623: January— Constitution of Medina. Establishment of the first Islamic state.
624: Battle of Badr. Expulsion of the Bani Qainuqa Jews from Medina. The direction of prayer is converted from Jerusalem to Mecca.[3]
624: Death of Ruqayyah daughter of Muhammad and wife of Uthman .
625: Battle of Uhud. Expulsion of Banu Nadir Jews from Medina.
625: Birth of Hasan ibn Ali, son of Ali and Fatimah and 2nd Shia imams.
626: Birth of Husayn ibn Ali, son of Ali and Fatimah and 3rd Shia imams.
627: Battle of the Trench. Invasion of Banu Qurayza.
628: Treaty of Hudaybiyyah. Battle of Khaybar. Muhammad sends letters to various heads of states.
629: Muhammad pilgrimage to Mecca. Battle of Mu'ta.
629: Death of Zainab eldest daughter of Muhammad and wife of Abu al-As
630: 11 January— Conquest of Mecca. Battle of Hunayn. Battle of Autas. Siege of Ta'if.
630: Death of Umm Kulthum daughter of Muhammad and wife of Uthman .
631: Expedition to Tabouk, Ghassanids.
631: Death of Muhammad's son Ibrahim ibn Muhammad from Maria al-Qibtiyya.
631 or 632, tribe of Thaqif adopts Islam.
632: 6 March— Farewell pilgrimage at Mecca.
632: 8 June— Death of Muhammad. Death of Fatimah, his daughter. Abu Bakr is chosen as caliph after a fight at Banu Saqifa among those who left the funeral of prophet . Battles of Zu Qissa. Battles of Zu Abraq. Battle of Buzakha. Battle of Zafar. Battle of Naqra. Muslims defeat Bani Tamim and Mosailima.
633: Muslims invade Bahrain, Oman, Yemen, and Hadramaut. Raids in Iraq. Battle of Chains, Battle of Saniyy, Battle of Walaja, Battle of Ullais, Battle of Hira, Battle of Al-Anbar, Battle of Ayn al-Tamr, Battle of Dawmat al-Jandal, Battle of Firaz.
634: 22 August— Death of Abu Bakr, the first caliph of Islam. Umar ibn al-Khattab assumes power as the second caliph.
634: Battle of Bosra, Battle of Damascus, Battle of Ajnadin. Death of Abu Bakr. Battle of Namaraq, Battle of Saqatia.
635: Battle of Bridge, Battle of Buwaib, Conquest of Damascus, Battle of Fahl.
636: Battle of Yarmuk, Battle of al-Qadisiyyah, Conquest of Madain. Naval raid by Muslims on at Tanah, near Mumbai.[4][5]
637: Conquest of Syria, Conquest of Jerusalem, Battle of Jalula.
638: Conquest of Jazirah.
639: Conquest of Khuzistan. Advance into Egypt. Plague of Emmaus.
640: Battle of Babylon in Egypt.
641: Conquest of Alexandria in Egypt.
642: Battle of Nihawand; Conquest of Egypt.
643: Conquest of Azarbaijan and Tabaristan (Mazandaran).
644:
Conquest of Fars, Kerman, Sistan, Mekran and Kharan.
5 November— Umar, the second caliph, is assassinated and buried in the house of Aisha in Medina. Uthman ibn Affan becomes the caliph.[6]
646: Muslims invade Khurasan, Armenia and Asia Minor.
647: Muslims invade North Africa. Conquest of the island of Cyprus.
648: Muslims battle against the Byzantines.
650: First conflict between Arabs and Turks. Khazars defeated an Arab force led by Abd ar-Rahman ibn Rabiah outside the Khazar town of Balanjar.
652: Disaffection against the rule of Uthman.
655: Naval battle of the Masts against the Byzantines.
656:
In the summer a band of tribesmen from Egypt comes to Medina and after unsuccessful negotiations they attack and kill Uthman, the third Caliph.[6] Ali ibn Abi Talib becomes the fourth caliph.
10 December— Battle of the Camel outside Basra between forces loyal to Ali and dissidents. Decisive victory for Ali.[7]
657:
Ali shifts the capital from Medina to Kufa.
Battle of Siffin in the late spring or early summer between Alli's and Muawiyah's forces.[8]
658: Ali scores a major victory against the Kharijites at the Battle of Nahrawan.[9]
659: Conquest of Egypt by Muawiyah I.
659/60: The Syrians pledge their allegiance to Muawiyah as caliph.[9]
660: Ali recaptures Hijaz and Yemen from Muawiyah. Muawiyah I declares himself as the caliph at Damascus.
661:
29 January— Ali, fourth Caliph, is assassinated in Kufa, reportedly by Kharijites.[9] He is buried in Najaf, Iraq.
Muawiyah marches on Kufa and wins the acceptance of most of Ali's remaining supporters, marking the end of the Fitna.[10]
662: Kharijites' revolts.
666: Muawia bin Hudeij raids Sicily.[11] Abdu'l-Rahman ibn Abu Bakr,[12][13] Muhammad ibn Maslamah and Ramlah bint Abi Sufyan dies.
669: Hasan ibn Ali, the second Imam of the Shiites died. Husayn ibn Ali becomes Imam of Ali ibn Abi Talib's followers.
670: Advance in North Africa. Uqba bin Nafe founds the town of Kairouan in Tunisia.[14] Conquest of Kabul.

672: Capture of the island of Rhodes. Muslims invade Khurasan.
674: The Muslims cross the Oxus. Bukhara becomes a vassal state.
676: Muhammad al-Baqir, the fifth imam of the Shiites is born.
677: Occupation of Samarkand and Tirmiz. Siege of Constantinople.
680: 28 April— Death of Muawiyah. Yazid I becomes caliph.
680: 10 October— Battle of Karbala and Husayn bin Ali is killed along with his companions. Ali ibn Husayn becomes Imam of Ali ibn Abi Talib's followers.
682: North Africa Uqba bin Nafe marches to the Atlantic, is ambushed and killed at Biskra. The Muslims evacuate Kairouan and withdraw to Burqa.
683: 11 November— Death of Yazid I. Muawiya II becomes caliph.
684: June— Muawiya II abdicated.
684: Abd Allah ibn Zubayr declares himself as the caliph at Mecca. Marwan I becomes the caliph at Damascus. Battle of Marj Rahit.
685: Death of Marwan I. Abd al-Malik becomes the caliph at Damascus. Battle of 'Ayn al-Warda.
686: Al-Mukhtar declares himself as the caliph at Kufa.
687: Battle of Kufa between the forces of Mukhtar and Abd Allah ibn Zubayr. Mukhtar killed.
691: Battle of Maskin. Kufa falls to Abd al-Malik.
692: October— The fall of Mecca. Death of ibn Zubayr. Abdul Malik becomes the sole caliph.
695: Kharijites' revolts in Jazira and Ahwaz. Battle of the Karun. Muslims wage war against Kahina in North Africa. The Muslims once again withdraw to Barqa. They advance in Transoxiana and occupy Kish.
700: Muslims attack the pagan Berbers in North Africa and convert all of them to Islam in a short period of time. By the end of this century, the global Muslim population had grown to 1 percent of the total.

701: Ibn al-Ash'ath's rebellion in Iraq, battle of Dayr al-Jamajim.
703: Ja'far al-Sadiq, the sixth Imam of Shia Islam, is born.
705: Death of Abd al-Malik ibn Marwan. Accession of Al-Walid I as Umayyad Caliph.
711: Conquest of Spain by Tariq ibn Ziyad and of Transoxiana by Qutayba ibn Muslim.
712: Conquest of Sindh by Muhammad ibn Qasim
713: Ali ibn Husayn, the fourth Imam of Shia was poisoned and martyred. Muhammad al-Baqir becomes Imam. Conquest of Multan.
715: Death of Walid I. Sulayman ibn Abd al-Malik becomes Umayyad Caliph.
717: Beginning of the Second Arab siege of Constantinople. Death of Sulayman. Umar II becomes Umayyad Caliph. Pact of Umar.
718 End of the Second Arab siege of Constantinople.
720: Death of Umar II. Yazid II becomes Umayyad Caliph.
721: First Turgesh invasion into Transoxiana under Kursul.
724: Death of Yazid II. Hisham becomes Umayyad Caliph. Turgesh defeat Muslim ibn Sa'id al-Kilabi in the Day of Thirst.
725: The Muslims occupy Nîmes in France.
729: Khurasani army under Ashras ibn Abdallah al-Sulami scores a narrow victory over the Turgesh at the Battle of Baykand and recovers Bukhara. The retreating Turgesh undertake the Siege of Kamarja.
730: Khazars invade northwestern Iran and defeat the Umayyad forces at the Battle of Marj Ardabil, killing the Arab governor al-Djarrah al-Hakami and briefly occupying the town
731: Khurasani Arab army suffers horrendous casualties at the Battle of the Defile against the Turgesh. 20,000 Iraqi troops are sent to Khurasan to replenish losses.
732: The Battle of Tours in France.
734: Rebellion of al-Harith ibn Surayj erupts in Khurasan.
735: Asad ibn Abdallah al-Qasri arrives in Khurasan and suppresses al-Harith's rebellion.
737: The Muslims meet a reverse at Avignon in France.
737: Marwan ibn Muhammad (later Caliph Marwan II) poured across the Caucasus and eventually defeated a Khazar army led by Hazer Tarkhan, briefly occupying Atil itself.
737: At the Battle of Kharistan, Asad ibn Abdallah al-Qasri drives back the Turgesh invasion of Khurasan.
740: Shi'a Zaydi Revolt under Zayd ibn Ali. Berber revolt in North Africa. Battle of the Nobles. Battle of Akroinon against the Byzantines.
741: Battle of Bagdoura in North Africa.
742: The Muslim rule restored in Qairawan.
743: Muhammad al-Baqir is poisoned. Jafar al-Sadiq becomes Imam. Death of Hisham. Al-Walid II becomes Umayyad Caliph. Shi'a revolt in Khurasan under Yahya ibn Zayd.
744: Deposition of Walid II. Yazid III becomes Umayyad Caliph and dies the same year. Ibrahim becomes Umayyad Caliph and is overthrown the same year. Battle of Ain al Jurr. Marwan II becomes Umayyad Caliph.
745: Musa al-Kazim, the seventh Imam of Shiite is born. (Ismail bin Jafar is the 7th rightful Imam according to Ismaili Shia.)Kufa and Mosul occupied by the Kharijites.
746: Battle of Rupar Thutha, Kufa and Mosul occupied by Marwan II.
747: Revolt of Abu Muslim in Khurasan.
748: Battle of Rayy.
749: Battle of Isfahan and Battle of Nihawand. Capture of Kufa by the Abbasids. As-Saffah becomes the Abbasid Caliph at Kufa.
750: Battle of Zab. Fall of Damascus. End of the Umayyads.
751: Conquest of Wasit by the Abbasids. Murder of the Minister Abu Salama.
751: In the Battle of Talas, the Abbasid armies defeat Tang Dynasty of China.
754: Death of al-Saffah. Accession of al-Mansur as the Caliph. Rebellion of al-Mansur's uncle Abdallah ibn Ali.
755: Murder of Abu Muslim. Sunbadh revolt in Khurasan.
756: Abd-ar-rahman I founds the Umayyad state in Spain.
758: Khazar army under Ras Tarkhan invaded and temporarily occupied parts of Azerbaijan and Arran.
759: Abbasid conquest of Tabaristan.
762: Revolt of Muhammad al-Nafs al-Zakiyya.
763: Foundation of Baghdad. Defeat of the Abbasids in Spain.
765: Jafar al-Sadiq, who is the sixth imam of Shiite is poisoned. Musa al-Kazim becomes Imam. Ali ar Rida the eighth imam was born.
766: Sayram in Central Asia taken from the Nestorians. Evangelical army of Arab Muslims and recent converts led by Abd al-Aziz.
767: Khariji state set up by Ibn Madrar at Sijilmasa. Ustad Sees revolt in Khurasan.
772: Battle of Janbi in North Africa. Rustamid state set up in Morocco.
775: Death or the Abbasid Caliph Al-Mansur, accession of Al-Mahdi.
777: Siege of Saragossa in Spain.
782: Harun al-Rashid leads a huge expedition against the Byzantines and reaches Chalcedon.
785: Death of the Caliph Mahdi. Accession of Al-Hadi.
786: Alid rebellion in Mecca is suppressed in the Battle of Fakhkh.
786: Death of Hadi. Accession of Harun al-Rashid.
788: Idrisid state set up in the Maghreb. Death of Abd ar-Rahman I of Spain, and accession of Hisham I.
792: Invasion of South France.
796: Death of Hisham in Spain; accession of al-Hakam I.
799: Defeat of an invasion by the Khazars.
800: Musa al-Kazim is poisoned in prison of Harun al-Rashid. Ali al-Rida becomes Imam. Aghlabid rule is established in North Africa.
By the end of this century, global Muslim population had grown to 2 percent of the total (centred on Iraq).

801: Death of Rabia al-Adawiyya al-Qaysiyya famous Arab Muslim saint and Sufi mystic.
802: The Mecca Protocol: Caliph Harun al-Rashid and the leading officials of the Abbasid Caliphate perform the hajj to Mecca, where the line of succession is finalized. Harun's eldest son al-Amin is named heir, but his second son Abdallah al-Ma'mun is named as al-Amin's heir, and governor of Khurasan. A third son, al-Qasim, is added as third heir, and receives responsibility over the frontier areas with the Byzantine empire.
803: Downfall of the Barmakids. Execution of Ja'far ibn Yahya.
805: Outbreak of revolt of Rafi ibn al-Layth in Khurasan.
806: Harun al-Rashid leads a huge campaign against the Byzantines.
809: Death of Harun al-Rashid. Accession of al-Amin.
810: Muhammad al-Taqi, the 9th Shia Imam was born.
811: Abbasid Civil War: Battle of Rayy in Persia.
812, August: Abbasid Civil War: the Siege of Baghdad begins
813, September: Abbasid Civil War: the Siege of Baghdad ends with the capture of the city by the forces of al-Ma'mun and the death of al-Amin
813: Tahir ibn Husayn appointed as Governor of Mosul by Al-Ma'mun
815: Shi'a revolt under Abu 'l-Saraya al-Sirri in Iraq. Harthama ibn A'yan quells the revolt.
816: Shi'a revolt in Mecca; In Spain the Umayyads capture the island of Corsica. Harthama ibn A'yan is executed.
818: Ali al-Rida dies in Mashhad. Muhammad al-Taqi becomes Imam. The Umayyads of Spain capture the islands of Ibiza, Majorca, and Sardinia.
820: Tahir ibn Husayn, Caliph al-Ma'mun appointed Tahir as Governor of Khorasan. In 820 Abdallah ibn Tahir was appointed governor of Syria.
822: Death of al-Hakam I in Spain; accession of Abd ar-Rahman II.
822: Death of Tahir in Khurasan. Talha was appointed Governor by Al-Ma'mun in 822. Jafar ibn al-Mu'tasim (future Al-Mutawakkil) born in Baghdad.
ca. 825: Establishment of the Emirate of Crete.
826: Abdallah ibn Tahir, appointed as Governor of Egypt.
827: Ali al-Hadi, the 10th Shia Imam is born. Ma'mun declares the Mu'tazili creed as the state religion. Beginning of the Muslim conquest of Sicily.
828: Abdallah ibn Tahir appointed as Governor of Khorasan by Al-Ma'mun in 828.
833: 9 August— Death of Ma'mun. Accession of al-Mu'tasim.
835: Muhammad al-Taqi is poisoned. Ali al-Hadi becomes Imam.
836: al-Mu'tasim moves the capital to Samarra.
837: Revolt of the Jats.
838: Revolt of Babak Khorramdin in Azarbaijan suppressed. Sack of Amorium by al-Mu'tasim. Death of Abbasid prince Al-Abbas ibn al-Ma'mun.
839: Revolt of Mazyar in Tabaristan. The Muslims occupy South Italy. Capture of the city of Messina in Sicily.
842: 5 January— Death of al-Mu'tasim, accession of al-Wathiq. Death of Qaratis, mother of al-Wathiq in August 16, 842.
843: Revolts of the Arabs. Unsuccessful Byzantine attempt to reconquer the Emirate of Crete.
845: Death of the Abdallah ibn Tahir al-Khurasani Governor of Khorasan. In 845 Abbasid caliph Al-Wathiq appointed Tahir ibn Abdallah ibn Tahir as governor of Khorasan.
846: Battle of Mauropotamos between Byzantines and Abbasids in Asia Minor.
846: Hasan al-Askari, the 11th Shia Imam is born.
847: Death of Wathiq, accession of al-Mutawakkil.
850: Al-Mutawakkil restores orthodoxy.
852: Death of Abd ar-Rahman II of Spain;. accession of Muhammad I.
856: Umar ibn Abd al-Aziz al-Habbari was appointed as Governor of Sind by the Abbasid caliph Al-Mutawakkil.
858: Al-Mutawakkil founds the town of Jafariya.
860: Ahmad founds the Samanid rule in Transoxiana.
861: Murder of the Abbasid Caliph al-Mutawakkil; accession of al-Muntasir and beginning of the "Anarchy at Samarra".
862: Muntasir poisoned to death; accession of al-Musta'in.
863: The Battle of Lalakaon breaks the power of the emirate of Malatya. Start of the Byzantine counter-offensive.
864: Zaydi state established in Tabaristan by Hasan ibn Zayd (Alavids).
866: Abbasid Civil War: Al-Musta'in flees from Samarra, his deposition and accession of al-Mu'tazz; Muhammad ibn Yusuf Al-Ukhaidhir, a descendant of Ali, establishes an independent kingdom in Yamamah.
867: Ya'qub ibn al-Layth al-Saffar founds the Saffarid rule in Sistan.
868: Ali al-Hadi is poisoned. Hasan al-Askari becomes Imam. Muhammad al-Mahdi, the last Imam of shiite is born. Ahmad ibn Tulun finds the Tulunid rule in Egypt.
869: The Abbasid Caliph Mu'tazz forced to abdicate, his death and accession of al-Muhtadi. Beginning of Zanj Rebellion in Basra.
870: Turks revolt against Muhtadi, his death and accession of al-Mu'tamid.
871: Bari is captured by Louis II of Italy, ending the Emirate of Bari.
873: Muhammad ibn Tahir, the governor of Khorasan was overthrew by rebels.
874: Hasan al-Askari is poisoned. Muhammad al-Mahdi becomes Imam. Zanji state established at al-Muktara during the Zanj Rebellion in South Iraq. Death of the Samanid ruler Ahmad, accession of Nasr I.
875: Death of Abbasid official, Abdallah ibn Muhammad ibn Yazdad al-Marwazi. Death of Muhammad ibn Ahmad Abbasid vassal Emir of Ifriqiya.
876: April 8 – Battle of Dayr al-'Aqul: Abbasid forces, led by Al-Muwaffaq, halt a Saffarid rebellion on the River Tigris. The rebel Ya'qub ibn al-Layth tries to capture the Abbasid Caliphate's capital of Baghdad, but he is forced, with his army, to retreat.
877: Death of Ya'qub ibn al-Layth al-Saffar in Sistan, accession of Amr bin Layth.
878: Fall of Syracuse to the Muslims.
879: Zanj Rebellion: The Abbasid Caliphate concentrates its efforts against the Zanj rebels in Mesopotamia. The Abbasid general Abu'l-Abbas Ahmad (future caliph Al-Mu'tadid) leads an expeditionary force (10,000 men) to suppress the revolt. This marks the turning-point of the war.[1]
883: End of Zanj Rebellion
884: Abdullah ibn Umar al'Habbari (884-913) succeeded his father as ruler of Sindh. His father Umar ended up creating a hereditary dynasty in Sindh because of Anarchy at Samarra and Fifth Fitna
885: Death of Ahmad ibn Tulun in Egypt, accession of Khumarawayh ibn Ahmad ibn Tulun.
886: Death of Muhammad I the Umayyad ruler of Spain, accession of al-Mundhir. Death of Abdullah ibn Umar the Habbari ruler of Sind.
888: Death of Mundhir the Umayyad ruler of Spain, accession of Abdullah ibn Muhammad al-Umawi.
891: The Qarmatian state established at Bahrain.
892: Abbasid Caliph al-Mu'tamid death. al-Mu'tadid becomes Caliph. Death of the Samanid ruler Nasr, accession of Ismail I.
893: Zaydi Imamate is established in Yemen by al-Hadi Yahya ibn al-Husayn ibn al-Qasim
894: The Rustamids become the vassals of Spain.
896: Death of Khumarawayh ibn Ahmad ibn Tulun; accession of Abu 'l-Asakir Jaysh.
897: Assassination of Abu 'l-Asakir Jaysh; accession of Abu Musa Harun.
898: Qarmatians sack Basra. By the end of this century, global Muslim population had grown to 3 percent of the total.
899: Birth of Muhammad ibn Ahmad al-Mu'tadid the future Abbasid caliph Al-Qahir, he ruled from 932 to 934.

902: Death of the Abbasid Caliph al-Mu'tadid; al-Muktafi becomes Caliph. Death of the Saffarid ruler Amr bin Laith. Fall of Taormina signals the completion of the Muslim conquest of Sicily.
903: Assassination of the Qarmatian ruler Abu-Sa'id Jannabi; accession of Abu Tahir.
905: Abdallah bin Hamdan founds the Hamdanid rule in Mosul and Jazira. End of the Tulunid rule in Egypt.
908: Death of the Abbasid Caliph Muktafi; accession of al-Muqtadir. End of the Saffarid rule, annexation of their territories by the Samanids.
909: Sa'id ibn Husayn, with the help of his chief missionary-commander Abdullah ibn Husayn Al-Shi'i overthrows the Aghlabids and founds the Fatimid rule in North Africa at which time he changes his title to Imam Ubayd Allah al-Mahdi Billah. The Aghlabid Ziyadat Allah is thus expelled from the region, and with him the final remnants of Sunni Muslim rule in North Africa.
912: Death of the Umayyad ruler Abdallah ibn Muhammad in Spain, accession of Abd-ar-rahman III.
913: Assassination of the Samanid ruler Ahmad, accession of Nasr II.
928: Mardavij ibn Ziyar founds the Ziyarid rule in Tabaristan.
929: Qarmatians sack Mecca and carry away the Black Stone from the Kaaba. In Spain, Abd-ar-rahman III declares himself Caliph of Córdoba.
931: Deposition and restoration of the Abbasid Caliph al-Muqtadir. Death of the Qarmatian ruler Abu Tahir; accession of Abu Mansur.
932: Death of the Abbasid Caliph Muqtadir; accession of al-Qahir.
932 : Saltuk Buğra Khan of Karahan Turks embraced Islam.
934: Deposition of the Abbasid Caliph al-Qahir; accession of ar-Radi. Death of the Fatimid Caliph Ubaidullah; accession of al Qaim; Imad al-Dawla establishes Buwayhid power in Fars.
935: Rukn al-Dawla conquers Ray and establishes the Buwayhid government there. Assassination of the Ziyarid ruler Mardavij; accession of Vushmgir. Death of Hamdanid ruler Abdallah ibn Hamdan, accession of Nasir al-Dawla.
936: By coup, Ibn Raiq becomes the Amir al-Umara under Abbasid Caliph ar-Radi.
938: By another coup, power at Baghdad is captured by Bajkam.
940: Death of the Abbasid Caliph ar-Radi, accession of al-Muttaqi.
941: Death of Bajkam, capture of power by Kurtakin.
942: Ibn Raiq recaptures power in Baghdad.
943: Al-Baridi captures power. The Abbasid Caliph al-Muttaqi is forced to seek refuge with the Hamdanids. Nasir al-Dawla captures power at Baghdad and the Caliph returns to Baghdad. Power is captured by Tuzun and Nasir al-Dawla retires to Mosul. Death of the Samanid ruler Nasr II, accession of Nuh I.
944: al-Muttaqi is blinded and deposed, accession of al-Mustakfi.
945: Death of Tuzun. Shirzad becomes Amir ul-Uamra. Mu'izz al-Dawla captures power and establishes the Buwayhid dynasty in Iraq. Deposition of the Abbasid Caliph al-Mustakfi.
946: Death of the Fatimid Caliph Al-Qaim. Accession of Mansur. Death of the Ikhshid ruler Muhammad bin Tughj, accession of Abul Qasim Ungur. Sayf al-Dawla establishes himself at Aleppo
949: Death of the Buwayhid shah of Fars, 'Imad al-Dawla. Accession of 'Adud al-Dawla.
951: The Qarmatians restore the Black Stone to the Kaaba.
954: Death of the Samanid ruler Nuh I, accession of 'Abd al-Malik I.
961: Death of the Samanid ruler 'Abd al-Malik I, accession of Mansur I.
961: Turkish mameluk Alptigin founds the rule of the Ghazanavids.
961: Death of the Umayyad Caliph Abd-ar-Rahman III in Spain; accession of al-Hakam II. Death of the Ikhshid ruler Ungur accession of Abul Hasan Ali.
965: Death of the Qarmatian ruler Abu Mansur; accession of Hasan Azam. Assassination of the Ikhshid ruler Abul Hasan Ali; power captured by Malik Kafur. Fall of Tarsus to the Byzantines.
967: Death of the Buwayhid Sultan Mu'izz al-Dawla, accession of 'Izz al-Dawla. Death of the Hamdanid ruler Sayf al-Dawla.
968: Death of the Ikhshid ruler Malik Kafur; accession of Abul Fawaris.
969: Byzantines occupy Antioch and force Aleppo to become a protectorate. The Fatimids conquer Egypt.
972: Buluggin ibn Ziri founds the rule of the Zirids in Algeria.
973: Shi'a Sunni disturbances in Baghdad; power captured in Baghdad by the Turkish General Sabuktigin.
974: Abdication of the Abbasid Caliph Al-Muti; accession of at-Ta'i.
975: Death of the Fatimid Caliph al-Muizz.
976: The Buwayhid Sultan 'Izz al-Dawla recaptures power with the help of his cousin 'Adud al-Dawla. Death of the Samanid ruler Mansur I, accession of Nuh II. In Spain death of the Umayyad Caliph al-Hakam II, accession of Hisham II.
977: Sabuktigin becomes the amir of Ghaznavids.
978: Death of the Buwayhid Sultan 'Izz al-Dawla, power captured by 'Adud al-Dawla who ruled former in Fars. The Hamdanids of Aleppo overthrown by the Buwayhids.
981: End of the Qarmatian rule at Bahrain.
982: Death of the Buwayhid Sultan Adud al-Dawla; accession of Samsam al-Dawla.
984: Death of the Zirid dynasty ruler Buluggin, accession of al-Mansur ibn Buluggin.
986: The Buwayhid Sultan Samsam al-Dawla overthrown by Sharaf al-Dawla.
989: Death of the Buwayhid Sultan Sharaf al-Dawla, accession of Baha al-Dawla.
991: Deposition of the Abbasid Caliph at-Ta'i, accession of al-Qadir.
996: Death of the Zirid dynasty ruler Mansur, accession of Badis ibn Mansur.
997: Death of the Samanid ruler Nuh II, accession of Mansur II.
998: Death of the Samanid ruler Mansur II, accession of 'Abd al-Malik II. Mahmud of Ghaznavid becomes the Amir of Ghazni.
999: Bughra Khan of Karahan Turks capture Bukhara. End of the Samanids.
999: By the end of this century, global Muslim population was estimated at 10 million.

998–1030: Mahmud of Ghazni persuades mass conversions to Islam in present-day Afghanistan. Many Hindus and Buddhists are persuade in various ways into converting under his rule.[1]
1001: Mahmud of Ghazni defeats the Hindu Shahis at Peshawar.[2]
1004: Mahmud of Ghazni captures Bhatiya.
1005: Mahmud of Ghazni captures Multan and Ghur.
1008: Mahmud of Ghazni defeats the Rajput confederacy.
1010: Abdication of Hisham II in Spain. Accession of Muhammad II.
1011: In Spain Muhammad II is overthrown by Sulaiman II.
1012: In Spain, power is captured by Bani Hamud. Death of the Buwayhid Baha' al-Dawla, accession of Sultan al-Dawla.
1013: Berber Muslims massacre and pillage the inhabitants of Cordoba, including a large number of Jews. It is said that 2000 of them were killed.[3][4][5][6]
1016: Death of the Zirid ruler Nasir al-Dawla Badis; accession of Al Muizz.
1018: In Spain, power is captured by Abd-ar-Rahman IV.
1019: Conshest of the Punjab by Mahmud of Ghazni.
1020: The Buwayhid Sultan al-Dawla is overthrown by Musharrif al-Dawla. Death of the Fatimid Caliph Al Hakim, accession of Ali az-Zahir.
1024: In Spain, assassination of Abd-ar-Rahman IV.
1025: Death of the Buwayhid Musharrif al-Dawla, accession of Jalal al-Dawla. Mahmud of Ghazni raids Gujarat, plundering the Somnath temple and breaking its jyotirlinga. He takes away a booty of 2 million dinars.[7]
1029: In Spain, death of Mustaft, accession of Hisham III.
1030: Death of Mahmud of Ghazni.
1031: In Spain, deposition of Hisham III, and end of the Umayyad Caliphate of Córdoba. Death of the Abbasid Caliph al-Qadir, accession of al-Qa'im.
1033: In a pogrom in Fez, Morocco, Berber Muslims kill more than 6000 Jews and take away their women and belongings.[8][9][10][11]
1035: Under attacks by King War Jabi, his Almoravid allies and many other African Muslims, the Serer community in West Africa faces pressure to embrace Islam. This Islamization goes on for centuries. An unknown number of them die in these jihads but many of them scatter. By 1867, most of the jihads are over.[12][13][14][15][16]
1036: Death of the Fatimid Caliph Ali az-Zahir, accession of Ma'ad al-Mustansir Billah Toghrül is crowned as the king of the Seljuqs.
1037: Seljuq Turks under Tuğrul Bey sack the city of Ghazni.
1040: Battle of Dandanaqan, the Seljuqs defeat the Ghazanavids. Deposition of Mas'ud I of Ghazni Sultan, accession of Mohammad Ghaznavi. Al Moravids come to power in North Africa.
1041: The Ghaznavid Sultan Mohammad Ghaznavi is overthrown by Maw'dud Ghaznavi.
1044: Death of the Buwayhid Jalal al-Dawla, accession of Abu Kalijar.
1046: Basasiri captures power in Baghdad.
1047: The Zirids in North Africa repudiate allegiance to the Fatimid and transfer allegiance to the Abbasids.
1048: Death of the Buwayhid Abu Kalijar, accession of Malik al-Rahim.
1050: Yusuf ibn Tashfin comes to power in the Maghrib.
1055: Tuğrul Bey overthrows the Buwayhids.
1057: Basasiri recaptures power in Baghdad, deposes Al-Qa'im and offers allegiance to the Fatimid Caliph.
1059: Tuğrul Bey recaptures power in Baghdad, Al-Qa'im is restored as the Caliph.
1060: Ibrahim of Ghazna becomes the Sultan. Yusuf ibn Tashfin founds the city of Marrakesh. The Zirids abandon their capital Ashir and establish their capital at Bougie.
1062: Death of the Zirid ruler Al Muizz, accession of Tamin.
1063: Death of the Seljuq Sultan Tuğrul Bey accession of Alp Arslan.
1064 Seljuk army under Alp Arslan captured Ani and slaughtered its population.[17]
1071: Battle of Manzikert, the Byzantine emperor Romanos IV is taken captive by the Seljuq Turks.
1073: Death of Alp Arslan, accession of Malik Shah. Badr al-Jamali takes power as the vizier of the Fatimid Caliphate.
1077: Death of the Abbasid Caliph Al-Qa'im, accession of Al-Muqtadi.
1077: Seljuq Turks found Sultanate of Rûm in Turkey.
1082: The Almoravids conquer Algeria.
1085: After a four-year siege, Toledo delivers itself up to Alfonso VI.
1086: Battle of Zallakha. The Almoravids defeat the Christians in Spain.
1086: Death of Suleyman I of Rum, accession of Kilij Arslan I.
1090: Hassan-i Sabbah captures Alamut, making it an Isma'ilite stronghold.
1091: The Normans conquer the island of Sicily; end of the Muslim rule.
1092: Death of the Seljuq Sultan Malik Shah I, accession of Mahmud I of Great Seljuq.
1094: Death of Seljuq Sultan Mahmud I; accession of Barkiyaruq. Death of the Abbasid Caliph Al-Muqtadi, accession of Mustahzir.
1095: The first crusade.
1099: The crusaders capture Jerusalem. By the end of this century, global Muslim population had grown to 5 per cent of the total.

1101: Death of the Fatimid Caliph al-Musta'li, accession of al-Amir Bi-Ahkamillah.
1105: Death of the Seljuk Sultan Barkiyaruq, accession Of Mehmed I of Great Seljuk.
1106: Death of the Al Moravid Yusuf bin Tashfin.
1107: Death of the Rum Seljuk Sultan Kilij Arslan I, succession of Malik Shah of Rüm.
1108: Death of the Zirid dynasty ruler Tamin, accession of Yahya of Zirid.
1111: Persian Islamic jurist and philosopher Al-Ghazali dies.
1116: Death of the Rum Seljuk Sultan Malik Shah. accession of Mas'ud of Rüm.
1118: Death of the Seljuk Sultan Muhammad; accession of Mahmud II of Great Seljuk. Death of the Abbasid Caliph al-Mustazhir, accession of al-Mustarshid. In Spain the Christians capture Zaragoza.
1121: Death of the Fatimid ruler Al-Amir bi-Ahkami l-Lah, accession of Al-Hafiz.
1127: Imad ad-Din Zengi establishes the Zengid dynasty rule In Mosul.
1128: Death of the Khawarzam Shah Qutb ud Din Muhammad; accession of Atsiz.
1130: Death of the Seljuk Sultan Mahmud II of Great Seljuk; accession of Toghrül II.
1135: Assassination of the Abbasid Caliph al-Mustarshid; accession of al-Rashid. Death of the Seljuk Sultan Toghrül II, accession of Mas'ud of Great Seljuk.
Death of Al-Mustarshid bi-llah who was assassinated in the year 1135
1136: Deposition of the Abbasid Caliph Al-Rashid, accession of Al-Muqtafi.
1144: Zengi captures Edessa from the Christians, second crusade.
1146: Death of Zengi, accession of Nur ad-Din.
1147: In the Maghrib Al Moravids overthrown by the Almohad under Abd al-Mu'min.
1148: End of the Zirid dynasty rule' in North Africa. Siege of Damascus repulsed, thus effectively winning the Second Crusade.
1149: Death of the Fatimid Caliph al-Hafiz, accession of Az-Zafir.
1152: Death of the Seljuk Sultan Mas'ud of Great Seljuk, accession of Malik Shah III. Hamadid rule extinguished in North Africa.
1153: Death of the Seljuk Sultan Malik Shah III, accession of Mehmed II of Great Seljuk.
1154: Death of the Fatimid Caliph az-Zafir, accession of Al-Faiz.
1156: Death of the Rum Seljuk Sultan Mas'ud of Rüm, accession of Kilij Arslan II.
1159: Death of the Seljuk Sultan Mehmed II of Great Seljuk, accession of Süleyman.
1160: Death of the Abbasid Caliph al-Muqtafi, accession of al-Mustanjid. Death of the Fatimid Caliph al-Faiz, accession of al-Adid.
1161: Death of the Seljuk Süleyman of Great Seljuk, accession of Arslan Shah.
1163: Death of the Almohad ruler Abd al-Mu'min, accession of Yusuf I, Almohad Caliph.
1170: Death of the Abbasid Caliph Al-Mustanjid, accession of Al-Mustadi.
1171: Death of the Fatimid Caliph Al-Adid. End of the Fatimid caliphate. Saladin founds the Ayyubid dynasty in Egypt.
1172: Death of the Khawarzam Shah Arsalan, accession of Sultan Shah.
1173: The Khawarzam Shah Sultan Shah is overthrown by Tukush Shah.
1174: Saladin annexes Syria.
1175: The Ghurids defeat the Guzz Turks and occupy Ghazni.
1176: Death of the Seljuk Sultan Arslan Shah, accession of Toghrül III.
1179: Death of the Abbasid Caliph al-Mustadi, accession of an-Nasir. Shahab ud Din Ghuri captures Peshawar.
1185: Death of the Almohad ruler Abu Yaqub Yusuf, accession of Abu Yusuf Yaqub al-Mansur.
1186: The Ghurids overthrow the Ghaznavid in the Punjab.
1187: Saladin recaptures Jerusalem from the Christians, third crusade.
1191: First Battle of Tarain between the Rajputs and the Ghurids.
1192: Second Battle of Tarain.
1193: Death of Saladin; accession of Al-Aziz Uthman.
1194: Occupation of Delhi by the Muslims. End of the Seljuk rule.
1199: Death of the Khawarzam Shah Tukush Shah; accession of Ala ud Din. Death of the Almohad ruler Abu Yusuf Yaqub al-Mansur; accession of Muhammad an-Nasir. Conquest of Northern India and Bengal by the Ghurids. By the end of this century, global Muslim population had grown to 6 per cent of the total.

1202: Bakhtiyar Khalji conquers large parts of Bengal. Death of the Ghurid Sultan Ghiyath al-Din Muhammad; accession of Mu'izz al-Din.
1204: Shahab ud Din Ghuri defeated by the Ghuzz Turks.
1206: Death of Shahab ud Din Ghuri. Qutbu l-Din Aibak crowned king in Lahore. Tibetan Expedition of Islamic Bengal.
1210: Assassination of the Ghurid Sultan Mahmud, accession of Sam. Death of Qutb ud Din Aibak, accession of Aram Shah in India.
1211: End of the Ghurid rule, their territories annexed by the Khawarzam Shahs. In India Aram Shah overthrown by Iltutmish.
1212: Battle of Las Navas de Tolosa in Spain, end of the Almohad rule in Spain. The Almohads suffer defeat by the Christians in Spain at the Las Navas de Tolosa. The Almohad Sultan Muhammad an-Nasir escapes to Morocco.
1213 Almohad Sultan Muhammad an-Nasir's death. Accession of his son Yusuf II, Almohad Caliph.
1216: The Marinids under their leader Abdul Haq occupy north eastern part of Morocco. The Almohad suffer defeat by the Marinids at the Battle of Nakur.
1217: The Marinids suffer defeat in the battle fought on the banks of the Sibu river. Abdul Haq is killed and the Marinids evacuate Morocco.
1218: Death of the Ayyubid ruler Al-Adil I, accession of Al-Kamil. The Marinids return to Morocco under their leader Othman and occupy Fez.
1220: Death of the Khwarezmid Shah Muhammad II of Khwarezm, accession of Jalal ad-Din Mingburnu.
1223: Death of the Almohad ruler Yusuf II, Almohad Caliph, accession of Abdul-Wahid I, Almohad Caliph. In Spain a brother of Yusuf II, Almohad Caliph declares his independence and assumes the title of Al Adil (Abdallah, Almohad Caliph).
1224: Death of the Almohad ruler Abd al-Wahid I, accession of Abdallah, Almohad Caliph.
1225: Death of the Abbasid Caliph An-Nasir, accession of Az-Zahir.
1227: Assassination of the Almohad ruler Abdullah Adil, accession of his son, Yahya.
1229: Death of the Almohad ruler Yahya, accession of Idris I. The Ayyubid Al-Kamil restores Jerusalem to the Christians.
1230: End of the Khwarezmid Empire.
1232: Death of the Almohad ruler Idris I, accession, of Abdul Wahid II.
1234: Death of the Ayyubid ruler Al-Kamil, accession of Al-Adil II.
1236: Death of Delhi Sultan Altamash. Accession of Rukn ud din Firuz.
1237: Accession of Razia Sultan as Delhi Sultan.
1241: Death of Razia Sultan, accession of Muiz ud din Bahram.
1242: Death of Muiz ud din Bahram, accession of Ala ud din Masud as Delhi Sultan. Death of the Almohad ruler Abd al-Wahid II, accession of Abu al-Hasan as-Said al-Mutadid. Death of the Abbasid Caliph Al-Mustansir, accession of Al-Musta'sim.
1244: The Almohad defeat the Marinids at the battle of Abu Bayash. The Marinids evacuate Morocco.
1245: The Muslims reconquer Jerusalem.
1246: Death of the Delhi Sultan Ala ud din Masud, accession of Nasiruddin Mahmud.
1248: Death of the Almohad ruler Abu al-Hasan as-Said al-Mutadid, ambushed in an attack to Tlemcen. Accession of Umar, Almohad Caliph.
1250: The Marinids return to Morocco, and occupy a greater part thereof.
1258: Battle of Baghdad (1258) - The Mongols sack Baghdad. Death of the Abbasid Caliph Al-Musta'sim. End of the Abbasid rule. The Mongols under Hulagu Khan establish their rule in Iran and Iraq. Berke Khan, the Muslim chief of the Golden Horde, protests against the treatment meted out to the Abbasid Caliph and withdraws his contingent from Baghdad.
1259: the Hafsid ruler Abd Allah Muhammad declares himself as the Caliph and assumes the name of Al Mustansir.
1260: Battle of Ayn Jalut in Syria. The Mongols are defeated by the Mamluks of Egypt, and the spell of the invincibility of the Mongols is broken. Baibars becomes the Mamluk Sultan.
1262: Death of Baha-ud-din Zakariya in Multan who is credited with the introduction of the Suhrawardiyya Sufi order in the South Asia.
1265: Death of Hulagu Khan. Death of Fariduddin Ganjshakar the Chishti saint of the South Asia.
1266: Death of Berke Khan, the first ruler of the Golden Horde to be converted to Islam. The eighth crusade: the crusaders invade Tunisia; failure of the crusade.
1267: Malik ul Salih establishes the first Muslim state of Samudra Pasai in Indonesia. Umar, Almohad Caliph seeks the help of the Christians, and the Spaniards invade Morocco. The Marinids drive away the Spaniards from Morocco. Assassination of Umar, Almohad Caliph; accession of Idris II, Almohad Caliph.
1269: Idris II, Almohad Caliph is overthrown by the Marinids, End of the Almohad. The Marinids come to power in Morocco under Abu Yaqub.
1270: Death of Mansa Wali the founder of the Muslim rule in Mali.
1272: Death of Muhammad I of Granada the founder of the Emirate of Granada. Yaghmurason invades Morocco but meets a reverse at the battle
1273: Death of Jalal al-Din Muhammad Rumi.
1274: Death of Nasir al-Din Tusi. The Marinids wrest Sijilmasa from the Ziyyanids. Ninth crusade under Edward I of England. The crusade ends in fiasco and Edward returns to England.
1277: Death of Baibars.
1280: Battle of Hims.
1283: Death of Yaghmurasan. Accession of his son Othman.
1285: Tunisis splits in Tunis and Bougie.
1286: Death of Ghiyas ud din Balban. Death of Abu Yusuf Yaqub. Bughra Khan declares his independence in Bengal under the name of Nasiruddin.
1290: End of the slave dynasty in India Jalal ud din Firuz Khalji comes into power. Othman embarks on a career of conquest and, by 1290, most of the Central Maghreb is conquered by the Ziyyanids.
1291: Death of Iranian poet Saadi.
1296: Mongol ruler Ghazan Khan converted to Islam.
1299: Mongols invade Syria. The Marinids besiege Tlemcen, the capital of the Ziyyanid Kingdom of Tlemcen. By the end of this century, global Muslim population had grown to 7 per cent of the total.

1301: In Bengal, Rukunuddin Kaikaus, the king of Bengal dies and is succeeded by his brother Shamsuddin Firoz Shah.
1302: In Granada, Muhammad II dies and is succeeded by Muhammad III.
1304: In the Mongol Ilkhanate, Ghazan dies and is succeeded by his brother Khudabanda Oljeitu.
1304: In Algeria, Uthman dies and is succeeded by his son Abu Zayyan Muhammad.
1305: In the Khalji Empire, Alauddin Khalji conquers Rajputana.
1306: In the Chagatai Khanate, Duwa dies and is succeeded by his son Konchek.
1307: In Morocco, the Marinid Sultan Abu Yaqub Yusuf is assassinated; Abu Thabit accedes to the throne.
1308: In the Chagatai Khanate, Konchek is deposed and Taliqu takes power.
1308: In Algeria, Abu Zayyan Muhammad and is succeeded by his brother Abu Hammu Musa. In Morocco, Abu Thabit is overthrown by Abu'l-Rabi Sulayman.
1309: In the Chagatai Khanate, Taliku is assassinated and Kebek accedes.
1309: In Granada, Muhammad III is overthrown by his uncle Abul Juyush Nasr.
1310: In the Chagatai Khanate, Kebek is overthrown by his brother Isan Buga.
1310: In Morocco, Abu'l Rabi Sulayman is overthrown by Abu Said Uthman.
1310: In the Khaljis empire, Alauddin conquers the Deccan.
1312: In Tunisia, Abul Baqa is overthrown by Al Lihiani.
1313: The Ilkhanate invades Syria, but the Mongols are repulsed.
1313: In the Golden Horde Empire, Toktu dies and is succeeded by his nephew Uzbeg.
1314: In Kashmir, Rinchan, an adventurer from Baltistan, overthrows Sinha Deva the Raja of Kashmir. Rinchan is converted to Islam and adopts the name of Sultan Sadruddin.
1314: In Granada, Abul Juyush is overthrown by his nephew Abul Wahid Ismail.
1315: In Tunisia, War breaks out between Bougie and Tunis; Lihani is defeated and killed. Abu Bakr becomes the ruler of Bougie and Tunis.
1316: In the Ilkhanate, Oljeitu dies and is succeeded by Abu Said.
1316: In the Khaljis Empire, Alauddin dies and Shahabuddin Umar accedes; Malik Kafur, a Hindu convert, usurps power.
1318: In the Khalji Empire, Malik Kafur is assassinated, Shahabuddin Umar is deposed, and Qutbuddin Mubarak accedes. In the Chagatai Khanate, Isan Buga is overthrown by Kebek.
1320: In the Khalji Empire, Qutbuddin Mubarak is assassinated; Khusro Khan, a Hindu convert, usurps power. Khusro Khan is overthrown by Ghazi Malik. End of the Khalji Dynasty. * 1320: In Tunisia, Abu Bakr is expelled from Tunis by Abu Imran.
1320: In the Tughluq empire, Ghazi Malik founds the Tughluq dynasty.
1321: In the Chagatai Khanate, Kebek is succeeded by Hebbishsi, who is later overthrown by Duwa Timur.
1322: In the Chagatai Khanate, Duwa Timur is overthrown by Tarmashirin, who converts to Islam.
1320: In Bengal, Shamsuddin Firuz dies. The kingdom is divided into two parts. Ghiasuddin Bahadur becomes the ruler of East Bengal with the capital at Sonargaon, Shahabuddin becomes the ruler of West Bengal with the capital at Lakhnauti.
1324: In Bengal, Shahabuddin dies and is succeeded by his brother Nasiruddin.
1325: In the Tughluq Empire, Ghazi Malik (Ghiasuddin Tughluq) dies and is succeeded by his son Muhammad Tughluq.
1325: In Granada, Abul Wahid Ismail is assassinated; he is succeeded by his son Muhammad IV, who is himself assassinated. His brother Abul Hallaj Yusuf accedes to the throne. In the Samudra Pasai empire, Malik al Tahir I dies and is succeeded by Malik al Tahir II.
1325: In Bengal, with the help of Ghiasuddin Tughluq, Nasiruddin over-throws Ghiasuddin Bahadur and unites Bengal.
1326: In the Ottoman Empire, Osman I dies and is succeeded by Orhan. Orhan conquers Bursa and makes it his capital.
1327: The Ottoman Turks capture the city of (Iznik).
1329: In the Tughluq empire, Muhammad Tughluq shifts the capital from Delhi to Daulatabad in the Deccan.
1330: In the Chagatai Khanate, Tarmashirin dies and is succeeded by Changshahi. Amir Hussan establishes the Jalairid Sultanate at Baghdad. In Tunisia, Abu Bakr overthrows Abu Imran, and the state is again united under him. In Bengal, Muhammad bin Tughluq reverses the policy of his father and restores Ghiasuddin Bahadur to the throne of Sonargaon.
1331: In the Marinid Empire, Abu Said Othman dies and is succeeded by Abul Hasan. The Tughluqs annex Bengal.
1335: In the Ilkhanate, Abu Said dies, and Arpa Koun assumes power. In the Chagatai Khanate, Changshahi is assassinated; Burun accedes to the throne.
1336: In the Ilkhanate, Arpa is defeated and killed, and Musa succeeds him. Amir Timur is born. In the Jalayar empire, Amir Hussain dies and is succeeded by Hasan Buzurg. The Ottoman Empire annexes the state of Karesi. In Bengal, the Tughluq governor at Sonargaon is assassinated by an armour bearer, who takes power and declares his independence; he assumes the name Fakhruddin Mubarak Shah.
1337: In the Ilkhanate, Musa is overthrown, and Muhammad becomes the Sultan. In the Sarbadaran Empire, on the disintegration of the II-Khan rule, Abdur Razaq a military adventurer establishes an independent principality in Khurasan with the capital at Sabzwar. In Persia, upon the disintegration of the Ilkhanate, Mubarazud Din Muhammad establishes the Muzaffarid Empire. In the Ottoman Empire, The Ottomans capture the city of Nicomedia (İzmit). In Algeria, Algeria is occupied by Marinids.
1338: In the Ilkhanate, Muhammad is overthrown and succeeded by Sati Beg. Sati Beg marries Sulaiman who becomes the co-ruler.
1339: In Kashmir, Sadrud Din dies, and his throne is captured by a Hindu, Udyana Deva. In the Chagatai Khanate, Burun is deposed by Isun Timur. In Bengal, the Tughluq governor at Lakhnauti, Qadr Khan, is assassinated, and power is assumed by the army commander-in-chief, who declares his independence and assumes the title of Alauddin Ali Shah.
1340: The Muzaffarid Empire conquers Kirman. In the Chagatai Khanate, Isun Timur is deposed by Muhammad.
1341: In the Golden Horde empire, Uzbeg dies and is succeeded by his son Tini Beg.
1342: In the Golden Horde empire, Tini Beg is overthrown by his brother Jani Beg.
1343: In the Chagatai Khanate, Muhammad is overthrown, and power is captured by Kazan. In Bengal, Ilyas, an officer of Alauddin, murders his patron and captures the throne of West Bengal.
1344: In the Ilkhanate, Sulaiman is deposed by Anusherwan.
1345: In the Samudra Pasai Empire, Malik al Tahir II dies and is succeeded by Tahir III. His rule lasts throughout the 14th century. In Bengal, llyas captures East Bengal, and under him Bengal is again united. He establishes his capital at Gaur.
1346: In the Chagatai Khanate, Kazan is deposed by Hayan Kuli. In Tunisia, Abu Bakr dies and is succeeded by his son Fadal. In Kashmir, Udyana Deva dies and the throne is taken by Shah Mirza, who assumes the name of Shah Mir and founds the Shah Mir Dynasty.
1347: The Marinids capture Tunisia. In the Bahmanid Empire, Hasan Gangu declares his independence and establishes a state in the Deccan with the capital at Gulbarga.
1349: In Kashmir, Shah Mir dies and is succeeded by his son Jamsbed. In Algeria, The Zayanids under Abu Said Othman recapture Algeria.
1350: In the Sarbadaran Empire, a revolt erupts against Abdur Razaq. Power is captured by Amir Masud. In Tunisia, Fadal is deposed and succeeded by his brother Abu Ishaq. In Kashmir, Jamshed is overthrown by his step brother Alauddin Ali Sher.
1351: In the Marinid Empire, Abul Hasan dies, and is succeeded by Abu Inan. In the Tughluq Empire, Muhammad Tughluq dies and Firuz Shah Tughluq assumes power.
1352: The Marinids again capture Algeria. Abu Said Othman is taken captive and killed.
1353: The Ilkhanate ends. The Ottoman Empire acquires the fortress of Tympa on the European side of the Hollespoint. The Muzaffarids conquer Shiraz and establish their capital there.
1354: The Muzaffarids annex Isfahan. In Granada, Abu Hallaj Yusuf is assassinated; his son Muhammad V succeeds him.
1356: In the Jalayar Empire, Death of Hasan Buzurg, succession of his son Owaia.
1357: In the Golden Horde Empire, Death of Jani Beg, succession of Berdi Beg.
1358: In the Bahmanid Empire, Death of Hasan Gangu, accession of his son Muhammad Shah. In the Muzaffarid Empire, Death of Mubarazuddin Muhammad; accession of Shah Shuja. In the Marinid Empire, Assassination of Abu Inan, succession of Abu Bakr Said. In Bengal, Death of Ilyas, succession of his son Sikandar Shah.
1359: In the Ottoman Empire, Death of Orhan, succession of Murad I. In the Muzaffarid Empire, Shah Shuja deposed by his brother Shah Mahmud. In Tunisia, Abul Abbas a nephew of Abu Ishaq revolts and establishes his rule in Bougie. In Algeria, The Zayanids under Abu Hamuw II recapture Algeria. In the Marinid Empire, Abu Bakr Said overthrown by Abu Salim Ibrahim. In Granada, Muhammad V loses the throne in palace revolution, succeeded by Ismail. In the Golden Horde, Death of Berdi Beg, succession of Qulpa.
1360: In the Muzaffarid Empire, Death of Shah Mahmud. Shah Shuja recaptures power. In the Chagatai Khanate, Power captured by Tughluq Timur. In Granada, Ismail overthrown by his brother-in-law Abu Said.
1361: In the Ottoman Empire, Murad I conquers a part of Thrace and establishes his capital at Edirne(Hadriaunus) in Thrace. In the Golden Horde empire, Kulpa overthrown by his brother Nauroz. In the Marinid Empire, Abu Salim Ibrahim overthrown by Abu Umar. Abu Umar overthrown by Abu Zayyan.
1362: In the Golden Horde empire, State of anarchy. During 20 years as many as 14 rulers came to the throne and made their exit. In Granada, Abu Said overthrown by Muhammad V who comes to rule for the second time. In Kashmir, Death of Alauddin Ali Sher, succeeded by his brother Shahabuddin.
1365: In the Ottoman Empire, The Turks defeat a Christian army at the battle of Maritza (Sirp Sindigi). The Byzantine ruler becomes a vassal of the Turks.
1366: In the Marinids empire, Assassination of Abu Zayyan, succession of Abu Faris Abdul Aziz.
1369: Power captured by Amir Timur. End of the rule of the Chughills. Amir Timur captures power in Transoxiana. In Tunisia, Death of Abu Ishaq. Succession of his son Abu Baqa Khalid.
1370: In Tunisia, Abu Baqa overthrown by Abul Abbas under whom the state is reunited. In the Sarbadaran empire, Death of Amir Masud, succession of Muhammad Timur.
1371: In the Ottoman Empire, Invasion of Bulgaria, Bulgarian territory up to the Balkans annexed by the Turks.
1372: In the Marinid Empire, Death of Abu Faris, succession of Abu Muhammad.
1374: In the Marinid Empire, Abu Muhammad overthrown by Abul Abbas.
1375: In the Sarbadaran Empire, Deposition of Muhammad Aytimur, power captured by Shamsuddin. In the Jalayar empire, Death of Owais, succession by his son Hussain.
1376: In Kashmir, Death of Shahabuddin, succeeded by his brother Qutbuddin.
1377: In the Bahmanids empire, death of Muhammad Shah, succeeded by his son Mujahid.
1378: In the Bahmanids empire, assassination of Mujahid, the throne being seized by his uncle Dawud.
1379: Turkomans of the Black Sheep empire, Bairam Khawaja found the independent principality of the Turkomans of the Black Sheep and established his capital at Van in Armenia. In the Bahmanids empire, Assassination of Daud; accession of Muhammad Khan.
1380: In the Golden Horde empire, Power is captured by Tokhtamysh, a prince of the White Horde of Siberia. In Amir Timur's empire, Amir Timur crosses the Oxus and conquers Khurasan and Herat. Amir Timur invades Persia and subjugates the Muzaffarids and Mazandaran.
1381: In Amir Timur's empire, annexation of Sistan, capture of Qandhar.
1384: In Amir Timur's empire, conquest of Astrabad, Mazandaran, Rey and Sultaniyah. In the Muzaffarids empire, Death of Shah Shuja, accession of his son Zainul Abdin. In the Marinid Empire, Abul Abbas overthrown by Mustansir. Turkomans of the Black Sheep empire, Death of Bairam Khawaja, succession of Qara Muhammad.
1386: In Amir Timur's empire, Annexation of Azarbaijan, Georgia overrun. Subjugation of Gilan and Shirvan. Turkomans of the Black Sheep defeated. In the Marinid Empire, Death of Mustansir, succession of Muhammad.
1387: In the Marinid Empire, Muhammad overthrown by Abul Abbas who comes to power for the second time.
1388: In Algeria, death of Abu Hamuw II, succession of Abu Tashfin. In the Tughluqs empire, Death of Firuz Shah Tughluq, succeeded by his grandson Ghiasuddin Tughluq II.
1389: In the Muzaffarid Empire, death of the poet Hafiz Shirazi. In the Tughluqs empire, Death of Ghiasuddin Tughluq II, accession: of Abu Bakr Tughluq Shah. Turkomans of the Black Sheep empire, death of Qara Muhammad. succession of Qara Yusuf. In Ottoman Empire Murad I fought the Battle of Kosovo against Christian army from Serbia, Croatia, Bosnia, Hungary and Wallachia. Murad I was assassinated at the end of this battle and Yildirim Beyazid I became the new Sultan.
1390: In the Tughluqs empire, Abu Bakr overthrow by Nasiruddin Tughluq. In Bengal, Death of Sikandar Shah, accession of his son Ghiasud. In the Burji Mamluks empire, The rule of the Burji Mamluks rounded by Saifuddin Barquq. In Tunisia, the city of Mahdia is besieged by a French crusader army.
1391: In Amir Timur's empire, Annexation of Fars. In the Muzaffarid Empire, Annexation of the Muzaffarids by Amir Timur. In Granada, Death of Muhammad V, succession of his son Abu Hallaj Yusuf II.
1392: In the Jalayar empire, Death of Hussain, succession of his son Ahmad. In Granada, Death of Abu Hallaj; succession of Muhammad VI.
1393: Amir Timur defeats Tiktomish, the ruler of the Golden Horde. Capture of the Jalayar dominions by Amir Timur. In the Marinid Empire, Death of Abul Abbas; succession of Abu Faris II.
1394: Amir Timur defeats the Duke of Moscow. In the Tughluqs empire, Death of Nasiruddin Tugluq, accession of Alauddin Sikandar Shah. In Kashmir, Death of Qutbuddin. Turkomans of the White Sheep empire, Qara Othman established the rule of the White Sheep Turkomans in Diyarbekr.
1395: In the Golden Horde empire, Amir Timur defeated Toktamish and razes Serai to the ground. End of the rule of the Golden Horde. Annexation of Iraq by Amir Timur. In the Tughluqs empire, Death of Sikandar Shah. Accession of Muhammad Shah.
1396: In the Amir Timur's empire, Destruction of Sarai, and of the rule of the Golden Horde. In the Sarbadaran empire, Principality annexed by Amir Timur. In Ottoman Empire Sultan Yildirim Beyazid I at the Battle of Nicopoli defeated an army of Christian Crusaders.
1397: In the Bahmanids empire, Death of Muhammad Khan.
1398: In the Amir Timur's empire, Campaign in India. In the Marinid Empire, Death of Abu Faris II. In the Tughluqs empire, Invasion of Amir Timur, Mahmud Shah escapes from the capital. In Morocco, Death of the Marinid Sultan Abu Faris II; succession of his son Abu Said Othman.
1399: In the Amir Timur's empire, Campaign in Iraq and Syria. In the Burji Mamluks empire, Death of Saifuddin Barquq, succession of his son Nasiruddin in Faraj. By the end of this century, global Muslim population had grown to 8 per cent of the total.

ca. 1400: Temur Qutlugh dies and is succeeded by Shadi Beg.
1407: Shadi Beg is deposed and Edigu installs Pulad Khan as his successor.

1400: The Burji Mamluks lose Syria to Tamerlane.

1402–1403: Beyazid I is defeated at the Battle of Ankara and taken captive by Tamerlane. An interregnum period begins when the sons of Beyazid I compete for the Ottoman throne.

1405: Tamerlane dies and is succeeded by his son, Shah Rukh.

1410: Pulad Khan is deposed in favor of Timur.
1412: Timur is deposed in favor of Jalal ad-Din khan, the first of Tokhtamysh's sons to take power since his death.
1413: Jalal ad-Din khan is deposed in favor of his brother, Karim Berdi.
1414: Karim Berdi is deposed in favor of Kebek.
1416: Kebek Khan is deposed in favor of Yeremferden, the brother of Karim Berdi and Jalal ad-Din khan.
1419: Yeremferden is assassinated; control of the Horde is split between Dawlat Berdi and Olugh Mokhammad.

1413: Interregnum period ends and Mehmed I becomes Sultan.

1419: Edigu is assassinated by Olugh Mokhammad, who assumes his place as Khan, re-uniting it with the Golden Horde.

1420: Dawlat Berdi captures Sarai and expands his sphere of influence beyond the Crimean Peninsula.[1]
1423: Baraq defeats Dawlat Berdi and Olugh Mokhammad and takes control of the Horde. Olugh Mokhammad flees to Lithuania.
1427: With the assistance of Vytautas the Great, Olugh Mokhammad and Dawlat Berdi defeat and kill Baraq.

1420: Qara Yusuf dies and is succeeded by his son, Qara Iskander.

1420: Abu Said Othman is assassinated and succeeded by Abdul Haq, his infant son.

1424: The Hafsids come to power.
1429: The Hafsids attack the island of Malta and take 3000 slaves although they do not conquer the island.[2] Piracy against Christian shipping particularly grows during the rule of Abd al-Aziz II (1394–1434).

1425: Abul Khayr takes control of the Little jüz.

1434: Qara Osman dies and is succeeded by Ali Beg.
1438: Ali Beg is overthrown by his brother, Hamza.

1432: Dawlat Berdi is assassinated and Hacı I Giray conquers the Crimea, founding the Crimean Khanate.
1437: Olugh Mokhammad is defeated by Sayid Ahmad I, who takes control of the Horde.

1434: Qara Iskandar is deposed in favor of his brother, Jahan Shah.

1438: Olugh Mokhammad founds the Khanate of Kazan.

1438: Barsbay dies and his son, Jamaluddin Yusuf, is prevented from taking power in a coup orchestrated by Saifuddin Gakmuk.

1434: Abdul Faris dies after forty years of rule and is succeeded by Abu Abdullah Muhammad.
1435: Abu Abdullah Muhammad is deposed in favor of Abu Umar Othman.

1430: Abul Khayr occupies Khwarezmia.

1440: Hamza is overthrown by Jahangir, a son of Ali Beg.

1444: The Anti-Ottoman League of Lezhe in Albania is formed by Scanderbeg. Murad II voluntarily abdicates from his throne in favor of his son Mehmed II after the former's defeat at the hands of crusaders at the Battle of Varna.
1446: Murad II reclaims the throne.
1448: The Ottomans are victorious at the Second Battle of Kosovo. Serbia is annexed and Bosnia is made a vassal.

1446: Shah Rukh dies and is succeeded by Ulugh Beg.
1449: Ulugh Beg dies and is succeeded by 'Abd al-Latif.

1449: Abul Khayr captures Farghana.

1453: Jahangir dies and is succeeded by his son, Uzun Hassan.

1459: Küchük Muhammad dies and is succeeded by his son, Maxmud.

1453: Gakmuk dies and is succeeded by his son, Fakhruddin Othman, who is then overthrown by Saifuddin Inal.

1451: Murad II dies and is succeeded by his son, Mehmed II.
1453: Constantinople is captured.
1456: Wallachia is made a vassal.

1450: 'Abd al-Latif is assassinated and succeeded by Abu Sa'id.

1462: Albania is annexed.

1461: Saifuddin Inal died and is succeeded by his son, Shahabuddin Ahmad, who is then overthrown by Saifuddin Khushqadam.

1465: Maxmud founds the Astrakhan Khanate after he is deposed by his brother, Akhmat Khan.

1467: Jahan Shah is killed in a surprise attack arranged by his rival, Uzun Hasan, leader of Ak Koyunlu. Ak Koyunlu then annexes Kara Koyunlu.

1465: Abdul Haq is assassinated, ending the Marinid dynasty. Sharif Muhammad al Jati assumes power.

1465: Khushqadam dies and is succeeded by his son, Saifuddin Yel Bey, who is then deposed by Temur Bugha.
1468: Temur Bugha is deposed by Qaitbay.

1468: Abul Khayr dies and is succeeded by his son Haidar Sultan.

1467: Kara Koyunlu is annexed.
1468: The Timurids are defeated at the Battle of Qarabagh. Ak Koyunlu then becomes the masters of Persia and Khorasan.

1469: Abu Sa'id dies; the Timurid state. In Husayn Bayqarah maintains control of Greater Khorasan.

1472: Sharif Muhammad al Jati is overthrown by Muhammad al Shaikh, establishing the Wattasid dynasty.

1473: Mehmed II defeats sultan Uzun Hasan of Ak Koyunlu at the Battle of Otluk Beli.
1475: The Khanate of Crimea is conquered and made a vassal state. Venice is defeated and the Ottoman Empire becomes master of the Aegean Sea.

1478: Uzun Hasan dies and is succeeded by his son, Khalil ibn Uzun Hasan.
1479: Khalil Hasan is overthrown by his uncle, Y‘aqub ibn Uzun Hasan.

1480: Akhmat Khan is assassinated and succeeded by his son, Said Ahmad II.
1481: Said Ahmad II is overthrown by his brother Murtada.

1481: Mehmed II dies and is succeeded by Beyazid II. Cen Sultan rebels.

1488: Haider Sultan dies and is succeeded by his nephew, Shaybani Khan.

1488: Abu Umar Othman dies and is succeeded by Abu Zikriya Yahya.
1489: Abu Zikriya Yahya is overthrown by Abul Mumin.

1490: Abul Mumin is overthrown and Abu Zikriya Yahya retakes the throne.

1492: Granada is captured by Spain, ending 800 years of Muslim rule in Spain.

1493: Y‘aqub ibn Uzun Hasan dies and is succeeded by his son, Baisonqur ibn Y‘aqub.
1495: Baisonqur is overthrown by his cousin, Rustam ibn Maqsud.
1497: Maqsud is overthrown by his cousin, Ahmad Gövde ibn Muhammad.

1496: Qaitbay abdicates and is succeeded by his son, Nasir Muhammad.
1498: Nasir Muhammad is deposed and replaced by Zahir Kanauh.

1499: Shaybani Khan conquers Transoxiana.

1499: Murtada dies and is succeeded by Said Ahmad III.

1499: the Ottoman fleet defeats the Venetians in the Battle of Zonchio.

1501: Ismail I establishes the Safavid dynasty, and the Twelve-Imam Shi'ism becomes the state religion.
1507: The Kingdom of Portugal under Alfonso d'Albuquerque establishes trading outposts in the Persian Gulf..

1502: The Golden Horde collapses into a number of smaller khanates.

1508: Ak Koyunlu is absorbed by the Safavids.

1511: D'Albuquerque conquers Malacca.

1514: Sultan Selim I defeats Safavids at the Battle of Chaldiran.
1516: Selim I defeats the Mamluks at the Battle of Merc-i Dabik and kills Sultan Kansu Gavri; Syria is conquered.
1517: The Ottoman army crosses the Sinai desert, defeats the new Mamluk Sultan Tomanbai at the Battle of Ridaniye and Battle of Cairo and conquers Egypt. The Sharif of Mecca presented keys to the holy cities of Mecca and Medina to Selim I and is declared their hereditary ruler. Al-Mutawakkil, the last Abbasid caliph, formally surrenders the title of caliph to Selim I.

1527: Fall of Majapahit empire, the last Hindu stronghold in South East Asia. Demak established as first Islamic sultanate of Java.

1520: Selim I dies and the reign of Suleiman I, the Magnificent begins.
1521: Suleiman I conquers Belgrade.
1522: Suleiman I defeats the Knights Hospitaller and drives them from the island of Rhodes.
1526: Suleiman I defeats the Hungarian army at the Battle of Mohacs, where Louis II of Hungary dies. Buda and Pest are taken by the Ottomans and Hungary is declared a vassal state of the Ottoman Empire.
1529: Unsuccessful Ottoman siege of Vienna.

1526: Babur destroys the Delhi Sultanate at the Battle of Panipat, laying the foundation of the Mughal Empire.

1527: Babur annihilates the Rajput Confederacy of Rana Sanga at the Battle of Khanwa, ending the most dangerous threat to Muslim rule in India.

1528: Babur defeats an Afghan army at the Battle of Kannauj.

1529: Babur crushes an Afghan army at the Battle of Ghaghra, ending hopes of a Lodhi restoration.

1534: Suleiman I conducts a military campaign against Safavid Shah Tahsmab and conquers Van, Baghdad, and Tabriz.
1538: The Ottoman navy under the command of Barbarossa Khayreddin wins a naval victory against a combined Christian fleet at the Battle of Preveza.

1533: Barbarossa Khayreddin is appointed the Admiral of the Ottoman fleet and governor of Algeria.

~~

1550: The architect Mimar Sinan builds the Suleiman Mosque in Istanbul. The rise of the Muslim kingdom of Aceh in Sumatra.

1552: The Khanate is conquered by the Tsardom of Russia.

1550: Islam spreads to Java, the Maluku Islands, and Borneo.

1556: Mughal dynasty reigns. Akbar founds the Mughal Dynasty in Northern India.

1565: The Ottomans are defeated by the Knights Hospitaller during the Siege of Malta.
1566: The Ottomans gain control of the Aegean islands.
1566: Suleiman I dies and is succeeded by Selim II.

1568: Moriscos revolt during the Alpujarra uprising.

1571: The Ottomans are defeated at the naval Battle of Lepanto.

1578: The Battle of Alcazarquivir at Alcazarquivir in Morocco. King Sebastian of Portugal is killed.

1588: The reign of Abbas I of Safavid begins.

1591: Mustaali Ismailis split into Sulaymanis and Daudis.

1601: Khandesh annexed by the Mughals.
1603: Battle of Urmiyah. The Ottoman Empire suffers defeat. Persia occupies Tabriz, Mesopotamia. Mosul and Diyarbekr. Death of Mehmed III, accession of Ahmed I; see Sultans of the Ottoman Empire .
1604: In Dutch Indonesia, death of Alauddin Rayat Shah, Sultan of Acheh, accession of Ali Rayat Shah III.
1605: Death of the Mughal emperor Jalal-ud-Din Akbar; accession of Jahangir.
1607: Annexation of Ahmadnagar by the Mughals.
1609: Annexation of Bidar by the Mughals.
1611: Kuch Behar subjugated by the Mughals.
1612: Kamrup annexed by the Mughals.
1617: Death of Ahmed I; accession of Mustafa I; see Sultans of the Ottoman Empire. British East India Company begins trading with Mughal India.
1618: Tipperah annexed by the Mughals.
1620: In Ottoman Empire, deposition of Mustafa; accession of Osman II, see Sultans of the Ottoman Empire.
1623: In Ottoman Empire, Mustafa recaptured power.
1625: In Ottoman Empire, deposition of Mustafa, accession of Murad IV, see Sultan of the Ottoman Empire.
1627: Death of the Mughal emperor Jahangir, accession of Shah Jahan.
1628: Reign of Safavid Sultan Shah Abbas I comes to an end.
1629: In Persia, death of Shah Abbas; accession of grandson Safi.
1631: Death of Mumtaz Mahal, wife of Mughal Emperor Shah Jahan and the lady of Taj Mahal, Agra.
1635: Military campaign of Ottoman Sultan Murad IV against [Iran] and conquest of Erivan castle. Conquest of the castles of Maku, Hoy and Tabriz and destruction of their walls. .
1637: Death of Iskandar Muda in Indonesia; accession of Iskandar II.
1638: In Ottoman, military campaign of Sultan Murad IV against [Iran] and conquest of Baghdad after a siege.
1640: Death of Ottoman Sultan Murad IV, accession of his brother Ibrahim I, see Sultans of the Ottoman Empire.
1641: Ottoman] vassal state of Khanate of Crimea capture Azov. In Indonesia, death of Iskandar II; accession of the Queen Tajul Alam.
1642: In Persia, death of Shah Safi, accession of Shah Abbas II.
1645: Start of the long-lasting Ottoman-Venetian War for the island of Crete by the landing of the Ottoman forces there and the conquest of the castle of Khania.
1648: In Ottoman Empire, Ibrahim I deposed; accession of Mehmed IV; see Sultans of the Ottoman Empire.
1656: In Ottoman Empire Mehmed Kuiprilli appointed the Grand Vizier with special powers.
1658: Deposition of the Mughal emperor Shah Jahan, accession of Aurangzeb.
1661: Death of Grand Vizier of Ottomans Mehmed Kuiprilli and appointment as the Grand Vizier of his son Ahmed Kuiprilli.
1667: Death of Shah Abbas II; accession of Shah Suleiman.
1668: Conquest of the castle of Candia by the Ottomans concludes the long-lasting Ottoman-Venetian War on the island of Crete.
1673: The Badshahi Masjid was constructed by Aurangzeb in Lahore, Pakistan.
1675: Execution of the Sikh Guru Tegh Bahadur. In Indonesia death of the queen Tajul Alam, accession of the queen Nur ul Alam.
1676: Death of the Grand Vizier of Ottomans Ahmad Kuiprilli, appointment of Kara Mustafa.
1678: In Indonesia, death of the queen Nur ul Alam, accession of the queen Inayat Zakia.
1680: Death of Marhatta chieftain Shivaji.
1682: Assam annexed by the Mughals. Aurangzeb shifts the capital to Aurangabad in the Deccan.
1683: The Ottomans put Vienna under siege and are defeated in the Battle of Vienna, marking the end of the Turkish advance into Europe. Grand Vizier Kara Mustafa is executed for the failure of the expedition.
1686: Annexation of Bijapur by the Mughals.
1687: Kingdom of Golkonda annexed by the Mughals. Defeat of the Ottomans] by Austria at Second Battle of Mohacs. Deposition of Mehmed IV; accession of Suleiman II; see Sultans of the Ottoman Empire
1688: In Indonesia, death of Queen Inayat Zakia, accession of the queen Kamalah.
1691: Death of the Ottoman Sultan Suleiman II; accession of Ahmed II, see Sultans of the Ottoman Empire.
1692: Death of the Ottoman Sultan Ahmed II; accession of Mustafa II; see Sultans of the Ottoman Empire.
1694: In Persia, death of Shah Safi, accession of Sultan Husayn.
1699: In Indonesia death of Queen Kamalah.
1700: Murshid Quli Khan declares the independence of Bengal and establishes his capital at Murshidabad. By the end of this century, global Muslim population had grown to 11 per cent of the total.

1703: In Ottoman Empire Ahmed III becomes the Sultan. Birth of Shah Wali Ullah. Birth of the religious reformer Muhammad ibn Abd al Wahhab.
1707: Death of the Mughal emperor Aurangzeb, accession of his son Bahadur Shah.
1711: War between Ottoman Empire and Russia (Russo-Turkish War (1710–11)). Russia defeated at the Battle of Pruth and Treaty of the Pruth signed.
1712: Death of the Mughal emperor Bahadur Shah I, accession of Jahandar Shah.
1713: Jahandar Shah overthrown by his nephew Farrukhsiyar.
1715: In Ottoman Empire the peninsula of Morea and other Adriatic fortresses that had been ceded to Venetian Republic are reconquered.
1716: Defeat of Ottoman Empire armies by the Austrians under Prince Eugene of Savoy at Battle of Peterwardein and loss of strategic fortress of Temesvar.
1718: In the war against Austria, Ottoman Empire suffers continuing defeat and loss of fortress of Belgrade. By the Treaty of Passarowitz, Ottomans lost Hungary.
1719: Deposition of the Mughal emperor Farrukhsiyar. Muhammad Shah ascends the throne. In Sind, the Kalhoras came to power under Nur Muhammad Kalhora. In Ottoman Empire start of a long-period of peace, enlightenment and prosperity that was later named the Tulip period.
1722: Saadat Khan found the independent state of Oudh. Battle of Gulnabad between the Afghans and the Persians. The Persians were defeated and the Afghans under Shah Mahmud became the masters of a greater part of Persia. Shah Hussain taken captive, accession of Shah Tahmasp II.
1730: Zanzibar freed from Portuguese rule and occupied by Oreart. In Ottoman Empire Sultan Ahmed III is deposed by Patrona Insurrection which ends the Tulip period. Mahmud I ascends the throne.
1735: Start of war between Ottoman Empire and Russia (Russo-Turkish War (1735–39)).
1737: Entry of Austria into (Russo-Turkish War (1735–39)) against Ottoman Empire.
1739: Persian ruler Nadir Shah sacks the Mughal capital of Delhi in India. In Ottoman Empire Austria signs the separate Belgrade Treaty and Russia signs the Treaty of Nissa to end Russo-Turkish War (1735–39)
1747: Ahmed Shah Abdali established Afghan rule in Afghanistan.
1744: Muhammad bin Saud, founder of the al-Saud dynasty, joined forces with the religious leader Muhammad ibn Abd al-Wahhab, founder of the Wahhabi movement in Nejd.
1752: Death of Shah Abdul Latif Bhitai, writer of Sassi Pannu, Sohni Mahinwal and Umer Marvo. Ahmed Shah Durrani captured Punjab, Kashmir and Sind.
1754: In Ottoman Empire death of Mahmud I and accession of Osman III.
1755: Division of the Mataram Sultanate, Indonesia, the last major independent Muslim state in Java before Dutch colonisation.
1757: In Ottoman Empire death of Osman III and accession of Mustafa III.
1761: Death of Shah Waliullah Dehlavi. Battle of Panipat. Ahmed Shah Abdali came to India at the invitation of Shah Waliullah Dehlavi and smashed rising Maratha Empire power in the Third Battle of Panipat.
1764: Conversion to Islam of Areadi Gaya, ruler of Futa Bandu State in West Sudan.
1768: Start of the war between Ottoman Empire-Russia (Russo-Turkish War (1768–74) ) and defeats of Ottoman land armies at various battles.
1770: Burning of the Ottoman fleet at Naval Battle of Chesma by a Russian fleet that has come from Baltic Sea.
1771: Conquest of the Crimean Peninsula by Russian forces and the end of Ottoman dominance over Khanate of Crimea.
1773: Death of Ahmed Shah Abdali.
1774: In Ottoman Empire death of Mustafa III and accession of Abdul Hamid I. Defeat of the Ottoman armies by Russians. Signing of the Treaty of Kuçuk Kainarji to end the Ottoman-Russian war (Russo-Turkish War (1768–74)). Khanate of Crimea nominally gained independence but in fact became a dependency of Russia.
1779: Signing of Aynalikavak Accord between Ottoman Empire and Russia.
1783: End of Kalhora rule in Sind. Russia occupies and annexes the Crimean Peninsula and ends the rule of Khanate of Crimea.
1787: In Ottoman Empire start of war against Austria and Russia (Russo-Turkish War (1787–92)). Death of Sultan Abdulhamid I and accession of Selim III.
1791: Signing of the Treaty of Sistova that ends the war between Austria and Ottoman Empire.
1792: War between Ottoman Empire and Russia (Russo-Turkish War (1787–92)) ends with signing of the Treaty of Jassy.
1793: Selim III issues a set of new regulations for the Ottoman Empire, providing for establishment of a military corps based on European models, reforming economic regulations by curbing the abuses of foreign berats, and revising the tax system.
1797: Death of Agha Mohammad Khan Qajar, the Shah of Persia. Russia occupied Dagestan.
1798: Landing of the armies of French Republic under the command of Napoleon Bonaparte in Ottoman Province of Egypt. Defeat of the Ottoman provincial army of Mamluks at Battle of the Pyramids. Defeat and burning of French Fleet at naval Battle of Aboukir by the British fleet under Admiral Lord Nelson. Alliance of Ottoman Empire – Great Britain – Russia against France.
1799: Defeat of the French expeditionary force from Egypt under Napoleon Bonaparte at Siege of Acre by the Ottoman defenders and retreat of the French back to Egypt. Ranjit Singh declared himself Maharajah of Punjab defeating Afghans. Khoqand declared independent Islamic State. Death of Tipu Sultan, the ruler of Kingdom of Mysore in India. By the end of this century, global Muslim population was estimated at 115 million.

1803: Seikh Abdul Aziz bin Muhammad bin Saud assassinated. Shah Shuja proclaimed King of Afghanistan.
1804: Uprising under George Petrovich against Janissary garrison at Belgrade marked beginning of Serbian Revolution.
1804: Othman dan Fodio established Islamic State of Sokoto in Northern Nigeria.
1805: Saud bin Abdul Aziz captured Medina defeating the Ottoman Empire garrison.
1805: Faraizi movement launched in Bengal.
1805: Sultan Selim III yields to the demand that Muhammad Ali be appointed wali of Egypt.
1806: Khanate of Khiva came into limelight under the rule of Muhammad Rahim Khan.
1807: Selim III deposed by Janissaries.
1807: Darqawi sect revolted against Turkish domination.
1807: Tunisia repudiated suzerainty of Algeria.
1808: Bairakdar, the ayan of Rusçuk, having arrived in Constantinople too late to restore Selim III (who had been strangled), installed Mahmud II, the sole surviving member of the Ottoman line.
1811: Birth of Siyyid Mírza 'Alí-Muhammad known as the Bab, founder of Babí movement. British occupied Indonesia.
1811: Muhammad Ali has Mamluks massacred in the Citadel of Cairo, thereby consolidating his absolute power.
1812: Medina fell to Egyptians.
1812: Treaty of Bucharest between Ottoman Empire and Russia end a war of 6 years
1813: Mecca and Taif captured by Egyptian forces and Saudis expelled from Hejaz.
1814: Iran executed treaty of alliance with the British known as the Definitive Treaty. Death of Saud bin Abdul Aziz. King Othman of Tunisia assassinated by his cousin Mahmud.
1816: British withdrew from Indonesia restoring it to the Dutch.
1817: Sir Syed Ahmad Khan born.
1818: Conclusion of Egypt's seven-year campaign against the Wahabis in Arabia, who had occupied Mecca and Medina and threatened Syria. As a result, the eastern coast of the Mediterranean fell under Egyptian control.
1821: Alexander Ypsilantis led Greek insurgents across the river Prut into Danubian Principalities on March 6 (n.s.) to begin the Greek War of Independence against the Ottoman Empire.
1822: Death of Maulay Ismail in Morocco.
1822: Greek assembly at Epidauros declared Greek independence and drew up an organic statute establishing a parliament and executive directory.
1826: Janissaries massacred by forces loyal to Mahmud II after they revolted following formation of new army corps.
1827: Malaya became a preserve of the British according to Anglo-Netherland treaty in 1824.
1828: Russia declared war against Ottoman Empire.
1829: Treaty of Adrianople ends the war Russo Turkish war 1828
1830: French forces landed near Algiers and occupied Algeria ending 313 years rule of Turks.
1831: Syed Ahmad Barelvi and Shah Ismail leaders of Jihad movement in India fell fighting the Sikhs in Balakot.
1832: Turks defeated in the battle of Konya by Egyptian forces.
1831: Sayyid Said, King of Oman, shifted his capital to Zanzibar.
1833: At the urging of France, the Convention of Kütahya ended the war between Egypt and the Ottoman Empire and provided that the empire grant the sultan of Egypt all of Syria and Adana.
1833: The Treaty of Hünkâr İskelesi established alliance between the Ottoman Empire and Russia and provided that the Ottomans would close the Dardanelles to any foreign warships at the Russians' request.
1834: Abdul Qadir of Algeria recognized as ruler of the area under his control by the French.
1839: In response to threats by Egyptian wali Muhammad Ali to declare himself independent, an Ottoman army began (March) the invasion of Syria from the Euphrates. It was defeated (June 24) by the Egyptians in the battle of Nezib. On July 1 the Turkish fleet surrendered itself (possibly by an act of treachery) to Muhammad Ali in Alexandria.
1839: The Hatt-ı Şerif of Gülhane (Supreme Edict of the Rose House) issued by sultan Abdülmecid I, which began the Tanzimât reforms of the Ottoman Empire.
1840: Quadruple Alliance by the European powers to force Egypt to relinquish Syria. British free occupied Aden.
1841: State of Adamawa established by Adams adjacent to Nigeria.
1842: Amir Abdul Qadir, ousted from Algeria by the French. He crossed over to Morocco. Shah Shuja assassinated ending the Durrani rule in Afghanistan.
1847: Amir Abdul Qadir surrendred to France under the condition of safe conduct to a Muslim country of his choice, but France violated its pledge and sent him as a captive to France.
1849: Death of Muhammad Ali of Egypt.
1850: The Bab is executed by the Persian government. Tahirih, a renowned poet and staunch advocate of Babism also executed.
1852: Release of Amir Abdul Qadir by Napoleon III. He settled in Ottoman Empire.
1853: After a series of intrigues ostensibly designed to enable it to act as protector of Orthodox Christians in Ottoman territories failed, Russia occupied the Danubian Principalities of Moldavia and Wallachia in March. The Ottoman Empire declared war on Russia in October beginning the Crimean War. Great Britain and France would declare war on Russia the following March.
1856: Hatt-ı Hümâyûnu (the Reform Edict of 1856) is issued on February 18 and constitutes the most important Ottoman reform measure of the nineteenth century. It guaranteed the lives and property of Christians, replaced the heads of churches with a national synod, provided full freedom of conscience and civil participation for adherents to all religions. The edict was forced on the sultan by the British, French and Austrians to forestall a Russian intervention.
1856: Treaty of Paris (March 30) ends Crimean War, and admits Turkey into the European concert, whereby its independence and imperial integrity was guaranteed. Russia ceded the mouths of the Danube and Bessarabia, returned Kurs, relinquished its claim as protector of Christians in the Ottoman Empire and agreed to the neutralization of the Black Sea.
1857: British captured Delhi and eliminated Mughal rule in India after 332 years. Last Mughal Emperor Bahadur Shah Zafar was exiled to Rangoon in Burma. This was also the end of 1000 years of Muslim rule over India.
1858: Feudal holdings abolished in the Ottoman Empire.
1859: Imam Shamil laid down arms before Russian forces and the Islamic State of Dagestan became a Russian province.
1860: Maulay Muhammad defeated by Spain.
1860: Masjid-e-Abu Hurairah, established in Cardiff, is the first mosque in Britain.
1860: Civil War between Syrian Druzes and Marionite Christians erupted. Authorized by the European Powers, France sent expeditionary force which restored order by June 1861.
1861: Sultan Abd-ul-Mejid I died and is succeeded by Abdülaziz whose reign (1861-1876) is notable for the rapid spread of western influence (particularly Great Britain and France, allies of the Ottoman Empire during the Crimean War), as evidenced by the first foreign loans, railroad construction, and public debt administration, and the rise of secular liberalism, shown by literary revival, translation of Western literature, rise of Turkish journalism and establishment of universities.
1861: Overthrow of the Bambara Empire by the Toucouleur Empire.
1862: Faraizi movement fizzled out after the death of Dadu Miyan. Overthrow of the Massina Empire by the Toucouleur Empire.
1863: Banque Impériale Ottoamane established to function as Turkey's central bank.
1865: Khanate of Kokand liquidated by Russia.
1869: Jamal al-Din al-Afghani exiled from Afghanistan. He proceeded to Egypt.
1871: Tunisia recognised suzerainty of Ottoman Empire through a firman.
1873: Emirate of Bukhara and Khanate of Khiva made protectorates by Russia.
1876: Britain purchased shares of Khediv Ismail in the Suez canal and got involved in Egyptian affairs.
1876: Constitutional monarchy in Ottoman Empire (Turkey)(first phase)
1878: Conference of Berlin. Ottoman Empire loses territories to Russia or Balkan countries
1878: Ottoman Empire handed over Cyprus to Britain.
1879: Jamal al-Din al-Afghani exiled from Egypt. Treaty of Berlin. Ottoman lost 4/5 th of its territory in Europe.
1881: France invaded Tunisia and the Bey acknowledged supremacy of France as a result of the treaty of Bardo. Muhammad Ahmad declared himself Mahdi in northern Sudan.
1882: Mirza Ghulam Ahmad of Qadian first claimed to be divinely appointed by God but did not take pledge until 1889.
1882: Egypt came under British military occupation.
1883: Death of Amir Abdul Qadir in Damascus.
1885: Muhammad Ahmad declared free Government of Sudan under his rule. Death of Mahdi Sudani five months after the occupation of Khartoum.
1890: End of the Toucouleur Empire.
1889: Shah Jahan Mosque opened in Woking (England).
1889: Mirza Ghulam Ahmad of Qadian claimed to be the Promised Messiah and Imam Mahdi, laid the foundation of the Ahmadiyya Movement. But majority of Muslims denounced Mirza Ghulam Ahmad as a Heretic and later Parliament of Pakistan declared followers of the Ahmadiyya Movement in Islam as Non-Muslims.
1895: Afghanistan got Wakhan Corridor by an understanding with Russia and British India making Afghan border touch China.
1897: State of Bagirimi occupied by the French.
1899: Fall of Muhammad Ahmad's Mahdi State occupied by the British and the Egyptians jointly. By the end of this century, global Muslim population had grown to 13 percent of the total.

1901: Abd al-Aziz Ibn Saud captures Riyadh. French forces occupy Morocco.
1902: Birth of Ruhollah Khomeini, The leader of Iranian revolution and the founder of Islamic Republic of Iran.
1903: Birth of Syed Abul Ala Maududi (Founder of Jamaat-e-Islami).
1904: Morocco becomes a French protectorate under the Algeciras Conference.
1905: The beginning of the Salafiyyah movement in Paris with its main sphere of influence in Egypt.
1906: Hassan al-Banna, founder of the Muslim Brotherhood born in Egypt.
1906: All India Muslim League was established in Dhakka (Bengal)
1906: Uprising of merchants and clergy leads Shah Mozaffar ad-Din Shah Qajar to relent to demands for reform, which lead to the Constitution of 1906, providing for a limited male franchise and a National Consultative Assembly which convened that year.
1907: The beginning of the Young Turks movement in Turkey.
1908: Constitutional monarchy (2.phase) in Ottoman Empire (Turkey)
1909: Armenian Christians suffer a genocide in Adana Vilayet, Turkey at the hands of the Young Turk government under the Ottoman Empire. 15,000–30,000 were killed.[1][2]
1911: War of Tripolli between Ottoman Empire and Italy. Treaty of Ouchy (1912).
1912: Sarekat Islam cooperative founded in Indonesia, part of the Muhammadiyah reform movement.
1912: Balkan wars. The coalition of four Balkan countries defeat Ottoman Empire (Turkey).
1912: Treaty of Fez makes Morocco a French and Spanish protectorate, triggering the Fez riots.
1913: Mohammad Ali Jinnah joined All India Muslim League.
1913: Putsch by the Committee of Union and Progress ("CUP") faction of the Young Turks, known as the Raid on the Sublime Porte, results in resignation of Grand Vizier. In control of the government, CUP withdraws from the London Peace Conference and moves the empire close to Germany in the approach to war.
1913: Bulgarians were massacred by the Young Turk government under the Ottoman Empire. 50,000–60,000 Thracian Bulgarians were murdered, which was around 20% of the Bulgarian population in Thrace at that time. Most of the villages with a Bulgarian population were destroyed and the survivors expelled from their places of origin.[3][4]
1914: Under Ottoman rule, secret Arab nationalist societies are formed. World War I begins. The Ottoman Empire enters the war allied with Germany.
1914-1918: Ottoman Empire carries out genocides of several communities, such as Assyrian Christians.[5] 200,000 to 275,000 were killed.[6][7] About half of the Assyrian population in the Ottoman Empire perished.[8]
1914: Egypt becomes a British protectorate.
1915: Ottoman Empire defeats Allies in Çanakkale (Dardanalles).
1916: By the Sykes–Picot Agreement Britain and France plan post-war division of their post-war spheres of influence following the dissolution of the Ottoman Empire.
1916: Arab Revolt against Ottoman rule in Hijaz, Palestine and Syria. Lawrence of Arabia leads attacks on the Hejaz Railway.
1916: Muslims and Hindus join together in Lucknow Pact seeking more self-rule in India and other reforms from the British government.
1917: Britain issues the Balfour Declaration pledging British support for the creation of a Jewish national homeland.
1918: Birth of Gamal Abdel Nasser.
1918: Tripolitanian Republic declares independence from Italian Libya and becomes the first republican government in the Arab world.
1919: After losing virtually their entire empire, the Ottomans capitulate on October 19 and sign the Armistice of Mudros with the Allies on October 30. World War I ends on November 11. Syria becomes a French protectorate.
1919: The first revolution in Egypt led by Saad Zaghlul against British occupation.
1919: After the Third Anglo-Afghan War ended with the signing of the Treaty of Rawalpindi, King Amanullah Khan declared Afghanistan a sovereign and fully independent state.
1920: Ottoman Sultan Mehmed VI signs the Treaty of Sèvres, reducing the Empire to a fraction of its previous size and allowing for the indefinite presence of Allied forces in Turkey. The treaty is rejected by nationalist leaders, who vow to block its implementation.
1920: Emirate of Bukhara and Khanate of Khiva conquered by Bolshevik Russia.
1920-1922: Turkish War of Independence.
1920 :Armenia first defeated by the Turkish nationalists then the Soviets.
1920: Short-lived Hashemite Kingdom of Syria establish, which surrendered to French forces after the Battle of Maysalun.
1921: Abdullah I of Jordan in made King of Transjordan. His father was the Sharif of Mecca. Faisal I of Iraq is made King of Iraq. His father was the Sharif of Mecca.
1921: Abd al-Karim leads a revolt against colonial rule in Moroccan Rif, and declares the "Republic of the Rif".
1921: Death of Alahazrat Molana Ahmad Raza Khan Barelvi.
1921: Treaty of Kars between Soviet Russia and Turkey.
1921: Reza Khan Pahlavi stages largely bloodless coup in Persia.
1922: Armistice of Mudanya. Turkish nationalists under the leadership of Mustafa Kemal seize control of Turkey and abolish the Ottoman Sultanate, prompting Sultan Mehmed VI to flee Turkey; the 600‑year‑old Ottoman Empire officially ceases to exist.
1922: Egypt unilaterally granted independence by the United Kingdom.
1923: Mustafa Kemal secures Allied recognition of Turkey's independence in the Treaty of Lausanne and subsequently declares the Republic of Turkey. Ankara officially replaces Constantinople as Turkish capital.
1923: Albanian Mussulmans' Congress breaks with caliphate and reforms Islam in Albania by suppressing polygamy and the compulsory veiling of women.
1924: The Turkish Grand National Assembly abolishes the Ottoman Caliphate and sends the remaining members of the Ottoman House into exile in a move that begins the extensive de-Islamization of the public sphere in Turkey.
1924: King Abd al-Aziz Ibn Saud conquers Mecca and Medina, leading to the unification of the Kingdoms of Najd and Hejaz.
1925: Reza Khan seizes the government in Persia and establishes the Pahlavi dynasty.
1925: The Great Syrian Revolt breaks out across the various statelets of Syrian and Lebanon against French rule, which ultimately was put down by force in 1927.
1926: Abd al-Aziz Ibn Saud assumes title of King of Najd and Hejaz.
1926: Lebanon proclaimed a parliamentary republic under French protectorate.
1927: Death of Zaghlul, an Egyptian nationalist leader.
1928: Turkey is declared a secular state.
1928: Hasan al-Banna founds the Muslim Brotherhood, a Pan-Islamic movement dedicated to social, political, and moral reform in Egypt. The movement would later spread to other Arab nations and to Pakistan.
1929: Militant conflicts between Palestinians parties and Jewish settlers in Jerusalem over access to the Wailing Wall.
1931: A General Islam Conference held in Jerusalem over the Zionism question with delegates from North Africa, Egypt, the Arabian Peninsula and Mesopotamia issues first Pan Arabic resolution.
1932: Iraq granted independence by League of Nations.
1932–41: Ma Bufang and his Chinese Muslim soldiers massacre Tibetans in Qinghai Province. The motive was ethnic cleansing of Tibetans and destruction of their culture, resulting in thousands of casualties.[9][10][11][12][13]
1934: War between King Abd al-Aziz Ibn Saud and Imam Yahya of the Yemen. Peace treaty of Taif. Asir becomes part of Saudi Arabia.
1935: Iran ("Land of the Aryans") becomes the official name of Persia.
1936: Increased Jewish immigration leads to the Arab revolt in Palestine. The demonstrations turned violent in 1937 and met with violent repression from the British Army.
1938: Mustafa Kemal Atatürk died.İsmet İnönü second president of Turkey.
1939: Parliament of ex France protectorate Republic of Hatay decides to join Turkey
1939: Start of World War II.
1940 All India Muslim League at Lahore formally resolves in favor of an independent Muslim state.
1941: British and Russian forces invade Iran and Reza Shah is forced to abdicate in favor of his son Mohammad Reza Shah.
1941: Sayyid Abul Ala Maududi founds Jamaat-e-Islami, the Muslim Brotherhood's South Asian counterpart.
1942: Birth of M. Fetullah Gulen, the founder of Hizmet Movement of Turkey.
1945: End of World War II. Indonesia declares independence from the Netherlands. New leader Sukarno decides not to implement sharia law nationwide.
1945: League of Arab States formed at meeting in Cairo.
1946: Jordan, Lebanon, and Syria are granted independence from Britain and France.
1947: India gains independence from Britain, and Pakistan is created from the region's Muslim-majority areas under the Leadership of Muhammad Ali Jinnah. Disputes over the status of Kashmir leads to the first Indo-Pakistani War; Kashmir is divided between India and Pakistan.
1948: Arab countries attack the new state of Israel and suffer defeat in war with Israel. Hundreds of thousands of Palestinians are displaced, Quaid-e-Azam Mohammad Ali Jinnah dies in Karachi.
1949: Hasan al-Banna, leader of the Muslim Brotherhood, is assassinated by Egyptian security forces.
1949: Second East Turkestan Republic overthrown and re-incorporated into Xinjiang.
1951: Libya becomes independent.
1952: King Faruq of Egypt forced to abdicate by the free officers led by Gamal Abdel Nasser.
1953: Backed by American and British intelligence agencies, General Zahedi leads a coup against Mohammed Mossadegh, returning the Shah to power. Death of King Abd al-Aziz Ibn Saud of Saudi Arabia. The foundation stone is laid to enlarge the Prophet's mosque in Medina. Hizb ut-Tahrir founded
1954: Algerian War of Independence begins. Gamal Abdel Nasser bans the Muslim Brotherhood
1956: Morocco becomes independent. Tunisia becomes independent. Tripartite Aggression in Egypt caused by nationalization of the Suez Canal.
1957: The Bey of Tunisia is deposed, and Bourguiba becomes president. Enlargement of the Haram in Mecca begins. The Federation of Malaya, later renamed Malaysia, gains independence from Britain.
1958: October 7, President Iskander Mirza declares Martial Law. General Ayub Khan assumes the powers as Chief Martial Law Administrator.
1958: "Free Officers" of the army overthrow Hashemite monarchy of Iraq in 14 July Revolution.
1960: Mali and Senegal become independent. Great Turk scholar Bedi-az-Zaman said Nursi had died in Urfa (Turkey).
1960: Military coup in Turkey purges executive, military, judiciary branches and university.
1961 Kuwait becomes independent as British mandate. Kuwait becomes the first Gulf country with a written constitution and parliament.
1962: Algeria becomes independent.
1962: Death of Zaydi Imam of Yemen (Ahmad). Crown Prince Bahr succeeds him and takes the title Imam Mansur Bi-Llah Muhammad.
1962: Muslim World League is founded in Mecca.
1962: North Yemen Civil War begins.
1963: Ba'athists and Arab nationalist sympathizers in the army engineer Ramadan Revolution seeing the government as insufficiently pan-Arabic and pro-Communist.
1963: The White Revolution, a series of major economic reforms by Shah Mohammad Reza Pahlavi intended to effect industrial development and redistribute rural land in Iran, though popular also increase social tensions leading to massive pro-Islamic rioting in June.
1963: Birth of great Historian Mudaser Ijaz at Old Anarkali, Lahore, Pakistan
1965: American Muslim leader Malcolm X is assassinated. The second Indo-Pakistani War results in a stalemate. Malaysia grants independence to Singapore. In Indonesia, anti-communist witch-hunts give political Islamists an advantage over Communists.
1967: In the Six-Day War between Israel and Egypt, Syria and Jordan, Israel seizes control of Jerusalem, the West Bank, Gaza Strip, the Sinai Peninsula, and the Golan Heights. More Palestinians are displaced.
1967: Beginning of Infitah policy in Egypt as Sadat moves away from Soviet Union in wake of Six-Day War.
1967: People's Republic of South Yemen becomes independent.
1967: Biafra attempts to secede from Nigeria triggering Nigerian Civil War.
1968: The enlargement of the Haram in Mecca is completed. Israel begins building Jewish settlements in territories occupied during the Six-day war.
1968: Ba'ath Party stages a bloodless military coup in Iraq.
1969: King Idris of Libya is ousted by a coup led by Colonel Qadhdhafi.
1970: Death of Gamal Abdel Nasser, Anwar Sadat becomes president of Egypt and continues preparation of the army for the next war with Israel.
1971: Bengalis in East Pakistan under the leadership of Sheikh Mujibur Rahman begin campaigning for independence from West Pakistan, prompting a heavy-handed military reprisal from Pakistani forces. India enters the conflict, causing the third Indo-Pakistani War which culminates in the creation of Bangladesh.
1972: During the Summer Olympic Games in Munich, West Germany, eleven members of the Israeli Olympic team were taken hostage by Palestinian terrorist group Black September in what is known as the Munich massacre.
1973: King Zahir Shah of Afghanistan is overthrown.
1973: Yom Kippur War, also known as 1973 Arab-Israeli War, amounting to a failed attempt to recapture the Sinai peninsula and Golan Heights by Egypt and Syria from Israel.
1974: Beginning of Infitah policy in Egypt, announced by Sadat in an "October paper," representing a move away from Nasser-era socialism, an opening to western capital and a withdrawal from dependency on the USSR
1974: Organisation of Islamic Cooperation conference held in Lahore. Ahmadis declared kafir (non-Muslim) in Islamic Republic of Pakistan.
1974: Turkey launched a military invasion on Cyprus 1974 following the coup d'état engineered by the Greek junta.
1975: Indonesia invades and occupies East Timor.
1975: King Faisal of Saudi Arabia is assassinated by his half-brother's son Faisal bin Musa'id.
1975: Death of Elijah Muhammad, leader of Nation of Islam among African Americans in North America. Warith Deen Muhammad assumes leadership of Nation of Islam and shifts movement toward Islamic Orthodoxy, renaming it American Muslim Mission.
1975: Sectarian civil war begins in Lebanon. Before it would end in 1991 outside powers, including Syria and Israel, would become involved, more than 100,000 would die and a million refugees would leave Lebanon.
1977: General Zia ul-Haq topples Prime Minister Bhutto in bloodless coup. Zia committed himself to a policy of "Islamization" of Pakistan.
1978: Imam Musa Sadr, a Lebanese Shi'a leader is apparently assassinated after he disappears on a trip to Libya.
1978: As part of the Camp David Accords, Egypt becomes the first Arab nation to recognize Israel. Israel returns the Sinai Peninsula to Egypt.
1978: Communist People's Democratic Party of Afghanistan seized power in Afghanistan in the Saur Revolution. Civil war ensues.
1979: Years of political tension and unrest in Iran climax as the autocratic Pahlavi regime is overthrown by a popular revolution. In its place, Iranian clerics led by Ayatollah Ruhollah Khomeini establish an Islamic government and declare Iran an Islamic Republic. Groups of students loyal to the new regime seize control of the American embassy in Tehran and take 66 officials hostage.
1979: Religious students in Saudi Arabia seize control of the Haram of Mecca, sparking a two-week standoff with Saudi security forces. The crisis comes to an end when Saudi forces storm the mosque, killing 237 of the 300 men and apprehending the remainder. All surviving conspirators in the plot are publicly executed.
1979: The Soviet Union invades Afghanistan.
1979: Death of influential Islamist leader Sayyid Abul Ala Maududi.
1980: Muhammad Asad publishes his Magnum opus The Message of The Qur'an
1980: Iraq invades Iran, beginning the 8-year Iran–Iraq War.
1980: In a move not recognized internationally, Israel confirms its capital as the united Jerusalem.
1980: General Evren deposes Turkish prime minister in a coup in which 500,000 were arrested. The military would rule for three years, then Evren acted as president until the end of 1989.
1981: The 444-day Iranian hostage crisis comes to an end. Egyptian president Anwar Sadat is assassinated by militants opposed to his autocratic policies and recognition of Israel Succeeded by Muhammad Hosni Mubarak.
1982: Israel invades Lebanon.
1983; Second Sudanese Civil War breaks out after central government attempts to impose shariah law on non-Muslims. Two million would die in the course of the 22-year war, which resulted in the grant of automy to the southern part of the state.
1987: First Intifada begins as Palestinians engage in widespread civil disobedience and strikes. The uprising lasts until 1993.
1988: The Iran–Iraq War comes to an end following much loss of life.
1988: First Nagorno-Karabakh War, an ethnic conflict between ethnic Armenians and supported by the Republic of Armenia in the southeast corner of former Soviet Republic Azerbaijan.
1988: President Muhammad Zia-ul-Haq of Pakistan was killed in a plane crash caused by a mysterious mid-air explosion.
1988: "October riots," a series of demonstrations and other street disturbances mainly by young people, take place in Algeria, contributing to the pressure which together with dismal economic conditions led to the abandonment of the one party system and adoption of a constitution with democratic elements.
1989: On February 14 Shia religious leader and Iranian head of state Ayatollah Ruhollah Khomeini issues fatwa calling on "zealous Muslims" to kill Salman Rushdie and the publishers of Satanic Verses, which is proclaimed a libel against "islam, the Prophet, and the Koran."
1989 On June 3 Ayatollas Kohmeini dies and is succeeded by Ali Khamenei as the Supreme Leader of Iran.
1989: The Soviet Union withdraws the last of its forces from Afghanistan. Afghan mujahideen factions begin fighting each other.
1990: Iraq invades Kuwait.
1990: North Yemen and South Yemen reunite.
1991: A coalition of United States-led forces attacks Iraq and reverses its attempted military annexation of Kuwait. US-backed economic sanctions are imposed on Iraq. The sanctions are widely blamed for subsequent dramatic increases in famine, birth defects, and infant mortality amongst Iraqis.
1991: The Soviet Union collapses. Azerbaijan, Kazakhstan, Kyrgyzstan, Tajikistan, Turkmenistan, and Uzbekistan, all predominantly Muslim former Soviet republics, become independent. Armenian military occupies one-sixth of Azerbaijani territory expelling over 800,000 ethnic Azerbaijanis from the occupied lands and Armenia proper.
1991: United Somali Congress topples regime of military dictator Siad Barre. The national military forces disband and form regional militias as part of Somali Civil War.
1991: Algerian Civil War begins after Islamic party Islamic Salvation Front (Front Islamique du Salut (FIS)), which opposed state planning and supported state implementation of sharia laws, wins substantial majority of first stage of parliamentary elections. A military coup takes place and the FIS is banned and leaders imprisoned. The war would last until 2002.
1992: The 400-year-old Babri Masjid in Ayodhya, India is destroyed by Hindu extremists, sparking widespread religious rioting across India.
1992: United Nations Forces, mainly Americans, enter Somalia.
1993: Oslo I Accord between Israel and PLO signed.
1994: Jordan becomes the second of Israel's Arab neighbors to recognize Israel.
1994: First war between Russia and Chechen Republic begins.
1995: Israel Prime Minister Yitzhak Rabin assassinated by right-wing orthodox Jew over Oslo Accord.
1996: Taliban forces seize control of most of Afghanistan and declare the Islamic Emirate of Afghanistan.
1996: After leading his Welfare Party to a surprise victory in the 1995 general elections, Necmettin Erbakan becomes the first pro-Islamic Prime Minister of modern Turkey.
1996: Al Jazeera Satellite Channel with loan from the Emir of Qatar launches Arab language satellite news service.
1998: Pakistan becomes the first Islamic republic to have the nuclear power as it successfully conducted five nuclear tests on May 28.
1998: Amidst growing criticism of his economic policies, longtime Indonesian leader General Suharto resigns after over thirty years in power.
1998: Former deputy prime minister of Malaysia Anwar Ibrahim, a vocal critic of prime minister Mahathir Mohamad, is arrested and imprisoned on charges of sodomy.
1998: Bombing of US Embassies in Nairobi and Dar es Salaam engineered by Al-Qaeda.
1999: Kargil war breaks out between Pakistan and India. Pakistan's Army loses possession of the peaks that it had occupied as part of Operation Badr in Indian-administered Kashmir. Jockeying for strategic peaks follow after fighting officially ends in late-July 1999, with Indians gaining control of a number of features on the Pakistani side of the LoC viz Point 5310, Point 5070, Anzbari feature, amongst others.
1999: Death of Jordan's King Hussein. King Hussein's son Abdullah is declared king of Jordan.
1999: Indonesia relinquishes control of East Timor, which is granted independence under a UN-sponsored act of self-determination.
1999: General Pervez Musharraf seizes control of Pakistan after a military coup against the government of Prime Minister Nawaz Sharif.
2000: Palestinians in the West Bank and Gaza Strip begin the Al-Aqsa Intifada, prompted by Ariel Sharon's visit to a disputed religious site holy to both Jews and Muslims.
2000: President Hafez al-Assad of Syria dies of a heart attack. His son Bashar al-Assad is elected President by Syria's Majlis Al Shaa'b (Parliament).
2000: Russia occupies Grozny, the capital of Chechnya,[14][15] in Second Chechen War.
2000: General Parvez Musharraf overthrows the democratically elected government of Nawaz Sharif in Pakistan.[14]
2000: Suicide attack on USS Cole kills 17 US sailors.[14]
By the end of this century, global Muslim population had grown to almost one-fifth (20%) of the total driven by improved healthcare infrastructure.

Damascus Spring is brought to an end by the arrest of 10 civil society activist who were sentenced to between two and 10 years.
Over several weeks beginning on March 2, the Taliban began the systematic shelling and dynamiting of two giant sixth century Buddhas carved into the side of a cliff in the Banyam valley in central Afghanistan. Mullah Mohammed Omar justified the destruction of this UNESCO World Heritage Site on the ground that they were idols under Islamic law.
On September 11 members of the Al Qaeda Terrorist organization attacked the United States by hijacking commercial airliners and flying them into the World Trade Center in New York City and the Pentagon in Arlington County, Virginia, killing upwards of three thousand. In response the United States government would declares a War on terror, beginning with the invasion of Afghanistan.
The 7.7 Mw  Gujarat earthquake shakes Western India with a maximum Mercalli intensity of X (Extreme), leaving 13,805–20,023 dead and about 166,800 injured.

General elections in Pakistan are held after the 1999 military takeover. PML (Q) led by Mian Muhammad Azhar, a pro-military party, gains majority throughout Pakistan. Mir Zafrullah Khan Jamali became the Prime Minister of Pakistan.
The riots between Hindus and Muslims in Gujarat, India. More than 5000 reported killed, most of them Muslims.
A terrorist group linked to Al-Qaeda kills more than 200 people in the 2002 Bali bombings.[1]
Chechen rebels take 800 hostages in the Moscow theater hostage crisis.[1]

The United States leads the invasion of Iraq, searching for "weapons of mass destruction," starting the second Iraq War.[1] As a result of US De-Ba'athification policy, former Iraqi soldiers and police form secret groups and begin insurgency.
Shirin Ebadi becomes the first Muslim woman to win the Nobel Peace Prize for her efforts in promoting human rights.
On April 5 Israel conducts the Ain es Saheb airstrike near Damascus, claiming the site was a terrorist training facility for members of Paletinian Islamic Jihad.
Truck bombings in Riyadh, Saudi Arabia kill 34.[1]
Spanish restaurant and Jewish centers attacked in Casablanca, Morocco, killing 43 people.[1]
Attack on hotel in Jakarta, Indonesia kills 10.[1]
52 killed in suicide attacks on British and Jewish targets in Istanbul.[1]
Demise of Mirza Tahir Ahmad, 4th Caliph of Ahmadiyya Muslim Community in Islam and Mirza Masroor Ahmad elected 5th Caliph.[2][3]

The second-largest earthquake ever recorded occurs in the Indian Ocean, triggering the Asian tsunami. Indonesia suffers the heaviest damage with 167,736 dead, 37,063 missing and over 500,000 displaced.
Pursuant to UN Security Council Resolution coalition forces hand over sovereignty of Iraq to caretaker government.
Photos and documentation reveal extensive torture and abuse of prisoners by US military personnel at Abu Ghraib.
US troops assault the Iraqi city of Fallujah.[1]

Iraq holds election for National Assembly whose task was to draft constitution, which was ratified by popular vote that same year.
Local body elections are held in Pakistan on non-party basis.
Saudi Arabia's King Fahd dies. Fahd's brother Crown Prince Abdullah bin Abdul-Aziz, who had assumed de facto leadership of the country after King Fahd suffered a debilitating stroke in 1994, is declared king.
A powerful, 7.6-magnitude earthquake hits the Azad Kashmir region of Pakistan, killing upwards of 73,000 people.
On October 8 an earthquake in Pakistan kills thousands and leaves families homeless in Khyber-Pakhunkha/Hazara region. Multi story apartment building in Islamabad also collapsed.
Israel removes Jewish settlers and military personnel from the Gaza Strip in August 2005, but continues control of its borders.
Mahmoud Ahmadinejad wins Iranian presidential election.[1]
A high turnout among Muslims in Iraq parliamentary elections, despite insurgency.[1]
US attacked Iraq & casualties in Iraq pass the 2000 mark.[1]

Israel invades part of Lebanon in pursuit of Hezbollah
Execution by hanging of former Iraqi President Saddam Hussein after being found guilty of crimes against humanity.
Muhammad Yunus wins Nobel Peace Prize for successful application of microcredit schemes to poor entrepreneurs in Bangladesh.

Pakistani leader Benazir Bhutto returns to Pakistan after 10 years of self-imposed exile.
Death of Benazir Bhutto in an attack by terrorist at Liaqat Bagh, Rawalpindi. General elections were rescheduled.

In November 2008, 10 Pakistani members of Lashkar-e-Taiba, an Islamic militant organization, carried out a series of twelve coordinated shooting and bombing attacks lasting four days across Mumbai, India.

President Barack Obama delivers an address at Cairo University promising "A New Beginning" in US-Muslim relations.

Last US combat troops leave Iraq.
Rima Fakih becomes the first Miss USA winner to claim the Muslim faith.

Tunisian Revolution, an intensive campaign of civil disobedience and protests begun in December 2010, ousts long-time President Zine El Abidine Ben Ali—the first of a series of upheavals known as Arab Spring.
January 25 Revolution, a series of demonstrations, civil disobedience and strikes in Egyptian urban areas, part of the Arab Spring movement, resulted in the resignation of President Hosni Mubarak, who turned power over to a Supreme Council of the Armed Forces.
Crack down in Syria on protests inspired by Arab Spring leads to Syrian Civil War. The opposition rebels are largely Sunni Muslims while loyalists are largely Alawites. A refugee crisis ensued with over 2 million Syrian refugees fleeing to Turkey, Jordan, Iraq and Lebanon.
Militant uprising of the professional class, defecting soldiers and Islamists later backed by French, British and US airpower topple administration of Muammar Gaddafi (who is captured and executed), the power of which was assumed by the rebels' organization the National Transitional Council.
Al-Qaeda leader Osama bin Laden killed by US Special Forces inside Pakistan.

Mohamed Morsi, a leading member of the Muslim Brotherhood, becomes the first democratically elected president in Egyptian history.

June 2013 Egyptian protests, a mass public demonstration against the administration of Mohamed Morsi, followed by a military coup d'état in which Morsi was deposed and arrested. After leading protests against the coup, the Muslim Brotherhood is officially banned by the end of the year.
2013 was the year in which the jihadist group Islamic State of Iraq and the Levant (ISIL or ISIS) adopted that name. The group expanded its territorial control in Syria and began to do so in Iraq also, and committed acts of terrorism in both countries and in Turkey. See also: Timeline of ISIL-related events (2013)

Islamic State of Iraq and the Levant invades Northern Iraq.
In early 2014, the jihadist group Islamic State of Iraq and the Levant (ISIL or ISIS) captured extensive territory in Western Iraq in the Anbar campaign, while counter-offensives against it were mounted in Syria. Raqqa in Syria became its headquarters. The Wall Street Journal estimated that eight million people lived under its control in the two countries. In June the group proclaimed a "worldwide caliphate" and shortened its name to just "Islamic State" (IS). See also: Timeline of ISIL-related events (2014)
On August, according to statements by the Iraqi government and others, ISIL militants buried alive an undefined number of Yazidi women and children in northern Iraq in an attack that killed 500 people.[4][5][6][7] Those who escaped across the Tigris River into Kurdish-controlled areas of Syria on 10 August gave accounts of how they had seen individuals also attempting to flee who later died.[8][9][10][11][12][13][14][15] Thousands of Yazidi women and girls were forced into sexual slavery by the Islamic State of Iraq and the Levant,[16][17][18] and thousands of Yazidi men were killed.[19][17] See also: Genocide of Yazidis by ISIL
Islamic extremist group Boko Haram kidnaps 276 female students in northeast Nigeria.
Badush prison massacre On 10 June 2014, the Islamic State of Iraq and the Levant (ISIS) killed at least 670 Shia prisoners in an attack on Badush prison. ISIL first separated out the Sunni inmates before executing the remaining prisoners.[20][21][22] Moreover, there were 39 Indian construction workers who were executed in the region.[23]
Camp Speicher massacre occurred on 12 June 2014, when the Islamic State of Iraq and the Levant (ISIL) killed 1,700 or more[24][25] Iraqi people in an attack on Camp Speicher in Tikrit, Iraq. At the time of the massacre, there were between 5,000 and 10,000 unarmed cadets in the camp,[26] and ISIL fighters selected the Shias and non-Muslims for execution. It is the second deadliest act of terrorism in history.[27]

3 February: Islamic State of Iraq and the Levant (ISIL) released a video of Jordanian hostage Muath al-Kasasbeh being burned to death while locked in a cage.[28] Also, ISIL launched another incursion into Arsal, Lebanon, from their base in the countryside near the Syrian border to the west of Flitah, making it the deadliest ISIL incursion into Lebanon since their incursion into Arsal in August 2014.[29] See also: Timeline of ISIL-related events (2015)
Saudi Arabian-led intervention in Yemen is an intervention launched by Saudi Arabia on 26 March 2015, in response to calls from the pro-Saudi[30] president of Yemen Abdrabbuh Mansur Hadi for military support after he was ousted by the Houthi movement due to economic and political grievances, and fled to Saudi Arabia.[31] The war received widespread criticism and had a dramatic worsening effect on Yemen's humanitarian situation, that reached the level of a "humanitarian disaster"[32] or "humanitarian catastrophe",[33][34][35] and many have labelled it as a genocide.[36][37]

9 February Iraqi government forces seized the final pocket of Islamic State of Iraq and the Levant (ISIL) resistance in the Husayba Al-Sharqiyah District, which was the last ISIL-held village to the east of Ramadi, thus fully expelling ISIL from the area of Ramadi.[38][39][40][41] See also: Timeline of ISIL-related events (2016)
2016 Karrada bombing On 3 July 2016, Islamic State of Iraq and the Levant (ISIL) militants carried out coordinated bomb attacks in Baghdad that killed 340 civilians and injured hundreds more.[25] a suicide truck-bomb targeted the mainly Shia district of Karrada, busy with late night shoppers for Ramadan. A second roadside bomb was detonated in the suburb of Sha'ab, killing at least five.[42][43]
17 October a major military campaign launched by the Iraqi Army and the Iraqi Popular Mobilization Forces to liberate the city of Mosul from the control of the Islamic State of Iraq and the Levant. See also: Mosul liberation

10 July Iraqi Prime Minister Haider al-Abadi officially announced the liberation of the city of Mosul from the control of the Islamic State of Iraq and the Levant.[44] See also: Timeline of ISIL-related events (2017)
9 December Prime Minister Haider al-Abadi announce of the complete liberation of Iraqi lands from the hands of the Islamic State of Iraq and the Levant, known in the Middle East as Daesh (ISIL).[45][46]

Turkey President Recep Tayyip Erdoğan warned that if the Austrian government closes Mosques and expels Muslims, it could lead to war. He said, “These measures taken by the Austrian prime minister are, I fear, leading the world towards a war between the cross and the crescent, "They say they're going to kick our religious men out of Austria. Do you think we will not react if you do such a thing?” he asked, quoted by AFP. “That means we're going to have to do something".[47]

2020 Nagorno-Karabakh war from 27 September – 10 November was an armed conflict between Azerbaijan, supported by Turkey, and the self-proclaimed Republic of Artsakh together with Armenia, in the disputed region of Nagorno-Karabakh.

Adnan's Islamic Notes

Aqidah Tahawiyyah

Rational Arguments

Linguistic

Spiritual Anatomy of the Human Being

Good vs. Evil

Problem of Evil

Metadata

Introduction

Names of Day of Judgement

Evidence of influence

Creation with Purpose

Iqtisas

Why Janna

Jinn (Old)

Meaning

Qadar

The Ard (Presentation)

Introduction

Siege of Ka'bah (Muharram 1, 1400H)

Yajuj and Majuj

Summary

Commentary of Ibn Jawzi on Ihya - Minhaj al-Qasidin

Contents

Contents

Contents

أذكار للمرضى

أذكار الصباح والمساء

مُقَدِّمَةٌ

Dua (Short) > for the Deceased

Dua > After Salah

Dua > Arafat

Dua for the Deceased During Janazah Salah

Dua > Dead or Deceased (English Only)

Dua > For Knowledge

Dua > Host

هداية

Dua > Marriage

Dua > Marriage 2

Duas > Ramadan

الأذكار والأدعية في رمضان

Qunut > Another

Qunut > Khatm (Short)

Qunut > Muayqili and Safar

Qunut > My Qunut

أدعية ختم القرآن

Anatomy of a Hukm

الاجتهاد.. شروطه وضوابطه - إسلام ويب - مركز الفتوى

Fiqh

Fiqh of Disagreement Between the Legal Schools

Halal Meat

Hanbali Fiqh History

Introduction to Fiqh

Knowledge and its Sources

Lubb al-Usul (Usul al-Fiqh)

Masturbation

Political Activism

Rulings of Utensils

Umdat al-Fiqh

Bidah

Cleaning Najasah

The Narrations on Joining Prayers While Resident - IslamQA

Siyam al-Tatawwu: Voluntary Fasting

Fiqh of Salah

Fiqh of Taharah

References

Khutbah is Dhikr

Qiblah Direction

Rulings of Water

في الكافي لإمام أحمد

Tahiyyat al-Masjid

Talk > The Prophets in Prayer

The Pure and the Impure

Achaemenid Empire (550-330 BCE)

Table of Ancient Empires

Evangelical Christianity

Hellenism

Intro

Skeletal Timeline

6th century (53 BH–23 BH)