Increase of Provision through Forgiveness
Compiled & Translated by Umm Yahya
A) Hasan al Basri -Rahimullaah- mentioned:
‘That a man complained to him concerning drought so it was said seek forgiveness from Allaah, another complained about another matter so it was said seek forgiveness from Allaah, another complained about lack of rain for his land so it was said seek forgiveness from Allaah another complained of no offspring so it was said seek forgiveness from Allaah, then he (Hasan al Basri) recited.
ٱسۡتَغۡفِرُواْ رَبَّكُمۡ إِنَّهُۥ كَانَ غَفَّارٗا ١٠ يُرۡسِلِ ٱلسَّمَآءَ عَلَيۡكُم مِّدۡرَارٗا ١١ وَيُمۡدِدۡكُم بِأَمۡوَٰلٖ وَبَنِينَ وَيَجۡعَل
لَّكُمۡ جَنَّٰتٖ وَيَجۡعَل لَّكُمۡ أَنۡهَٰرٗا ١٢
<<Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver.
He will send [rain from] the sky upon you in [continuing] showers
And give you increase in wealth and children and provide for you gardens and provide for you rivers. >> [Nuh: 10-12]
[Taken from: ‘Fath al-Bari’ Chapter: the Best Method of Seeking forgiveness]
B) al-Hafidh Emaad ad-Deen Isma’eel Ibn Katheer (d. 774 A.H.) -Rahimullaah- said in his Tafseer about the previous Ayaat:
‘If you repented to Allaah and sought forgiveness from Him and showed obedience to Him your Rizq (provision) would increase and rain would fall from the blessings of the skies, and the blessings of the earth would spring forth, crops would grow for you. You will be given abundant livestock. You will be aided with wealth and offspring; meaning that offspring and wealth would be given to you. And you will be given gardens that have numerous types of fruits and through out there will be rivers that flow in these gardens. This is the way of giving Dawa’ by encouragement.’
[Taken from: ‘Tafseer al-Qur’aan al-Atheem’ 4/p.536]
C) It is narrated from Abi Saeed Al-Khudri that the Messenger of Allaah -sallAllaahu alayhi wa sallam- said:
‘Whoever performs Wudu and then says:
‘ Subhanaka Allahuma wabihamdika la ilaha ila anta astaghfiruka wa atooboo ilaika’
(‘Far are You O Allaah from imperfection, and You have all praise, there is none worthy of worship in truth except You, I seek forgiveness from You and I repent to You),
then this reward is written in a parchment and it is stamped with a seal and no falsehood can break it until the day of Judgment.’
[Taken from ‘Silsilah as-Saheehah’ No. 2333 declared Hasan by Shaykh al-Albaani]
Source : http://followingthesunnah.wordpress.com – Brother Abbaas Abu Yahya and Umm Yahya’s blog
Related articles :
- Br. Abbas Abu Yahya’s valuable Translations
- Allaah is Al-`Afuww (the Pardoner) (asmawasifaat.wordpress.com)
- Forgiving & Pardoning the one who has oppressed you hoping for the reward from Allaah (salaf-us-saalih.com)
- Consequences of Sins of a Believer are Repelled with Ten Means (sinsinislam.wordpress.com)
In the name of Allaah, the Beneficient, Most Merciful. May peace and blessings be upon our Prophet Muhammad, his family, companions and all those who follow them in goodness until the day of Return. As for what follows;
The religion of Islaam has encouraged us to aqquire lawful earnings. However I wish that you could mention to us the effects that unlawful earnings have on an individual and the community as a whole?
Sheikh Saalih al-Fouzaan, may Allaah protect him, answers:
Unlawful earnings, and Allaah’s refuge is sought, nourishes the body in a corrupt manner and rears a person upon evil.
The Prophet, may peace and blessings be upon him, stated in the narration of the one who travels a far distance: “… dishoveled and dusty, who stretches his two hands out to the sky saying, “My Lord! My Lord!”, while his food is unlawful, his drink is unlawful, his clothing is unlawful and he has been nourished from unlawful sources, so how can he possibly be answered?” [Muslim]
Therefore using and dealing in the haraam (unlawful) matters prevents (one’s) supplication from being answered and shuts the door of response between him and his Lord, the Most High. Indulging in the unlawful is very risky and it has many unhealthy traces upon a persons livelihood and his interactions with the people. He beecomes hated in the muslim community and the people flee away from him along with many other things that are connected with indulging in the unlawful affairs. And if there wasn’t anything except the fact that it prevents the supplication from being answered and one’s actions from being accepted it would be sufficient. And there is no might nor power except with Allaah.
It is upon the Muslim to suffice himself with the lawful and be content with what Allaah permitted for him because in that is good and blessings. And to leave off what He has forbade becuase there is no good in that rather it will harm him and will be a great burden on his back the day of Judgement.
Translated by: Abu Fouzaan Qaasim
American student studying in the Islaamic University of Medinah from Chester,PA.
AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu.
I was informed by a brother about the weakness of the story
This story has been weakened by Ath-Thahabee and there is a post on it on the forum of shyakh Maahir bin Thaafir Al-Qahtaanee here:
This story about “Istighfar” (seeking forgiveness from Allah) is from the life of Imam Ahmed Bin Hanbal, who is considered as a renowned scholar of Islam and a famous theologian. Imam Ahmed is also considered to be the founder of the Hanbali school of fiqh (Islamic jurisprudence) and is one of the most celebrated Sunni theologians, often referred to as the “Sheikh ul-Islam” or the “Imam of Ahl al-Sunnah.”
During his old age, while Imam Ahmed was travelling he stopped by a town. After the prayers, he wanted to stay for the night in the masjid yard because he didn’t know anyone in the town. Owing to his humility, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people.
Failing to recognize Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to be the host to him for the night. During his stay with the baker, Imam Ahmed observed that the baker would constantly recite Istighfar (seek forgiveness from Allah). Imam Ahmed asked the baker if the constant practice of saying Istighfar had any effect on him. The baker responded by telling Imam Ahmed that Allah had accepted all of his duas (supplications), except one. When he asked him what dua was it that hadn’t been accepted, the baker replied that he had been asking Allah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal.
On this, Imam Ahmed bin Hanbal said that Allah had not only listened to his dua but had dragged him onto his (the baker’s) doorsteps. [Summarized from Al Jumuah magazine, vol 19, issue 7]
This story is a reminder of the power of saying Istighfar (seeking forgiveness) frequently. Let’s remember that the prophet used to say Istighfar frequently during the day.
Internet Source: http://groups.yahoo.com/group/SalafisOfFlorida/message/171
Source : http://islamtees.wordpress.com/
Translated by Ahmed Abu Turaab @ http://shaikhalbaani.wordpress.com
From Abu Hurairah that the Prophet صلى الله عليه وسلم said, “Would you love to strive in making supplication [to Allaah]? Say:
اَللَّهُمَّ أَعِنَّا عَلَى شُكْرِكَ وَذِكْرِكَ وَحُسْنِ عِبَادَتِكَ
Al̲lāhumma Aʿinnā ʿalā shukrika wa dhikrika wa ḥusni ʿibādatika
‘O Allaah! Aid us in thanking You, remembering You
and performing well our worship of You.’”
Silsilah | 844 | Saheeh
Du`a’ during Sujud for worldly matters
Q: Is it permissible to supplicate during Sujud (prostration) for worldly matters?
A: The Sunnah (supererogatory act of worship following the example of the Prophet) for the praying person is to start Sujud with the Adhkar (invocations) reported from the Prophet (peace be upon him): “Subhana Rabbiya Al-A`la (Glory be to my Lord, the Most High)” ten times as this is the perfect number of glorification. Scholars maintain that the less perfect number of glorification is three time, and what is sufficient is one time.
This is supported by the evidence reported by the Five Compilers of Hadith (Imams Ahmad, Abu Dawud, Al-Tirmidhy, Al-Nasa’y, and Ibn Majah) save Al-Tirmidhy on the authority of Hudhayfah (may Allah be pleased with him) in the Hadith about his Salah (Prayer) with the Prophet (peace be upon him) at night, in which he said: I offered Salah along with the Prophet (peace be upon him). In his Ruku` (bowing), he would say: “Subhana Rabbiya Al-`Azhim (Glory be to my Lord, the Most Great),” and in his Sujud, he would say: “Subhana Rabbiya Al-A`la.” It was reported on the authority of `Uqbah ibn `Amir that he said: When the Ayah (Qur’anic verse) Glorify the Name of your Lord, the Most High, was revealed, the Messenger of Allah (peace be upon him) said, “Make it in your Sujud.”
The evidence that the perfect number of glorification is ten times is what was reported by Ahmad, Abu Dawud, and Al-Nasa’y from Sa`id ibn Jubayr on the authority of Anas that he said: After the Messenger’s (peace be upon him) passing away, I have not prayed behind anyone whose Salah is more similar to the Messenger’s Salah (peace be upon him) than this boy, meaning `Umar ibn `Abdul-`Aziz. We estimated the number of the glorifications that he made during his Ruku` to be ten and in his Sujud also to be ten.
However, if – after that – a person adds a Du`a’ Ma’thur (supplication based on transmitted reports) or Adhkar prescribed in Sujud, this is good.
This includes saying:
“Subbuhun quddusun Rabbul-mala’ikati war-ruh (Glorified, Holy, Lord of the Angels and the Ruh (Gabriel)”,
“Subhanaka Allahumma wa bihamdika. Allahumma ighfir li (Glory be to You, O Allah, our Lord, and praise be to You, O Allah, forgive me)”,
“Allahumma ighfir li dhanbi kullahu, diqqahu wa-jillahu, wa-awwalahu wa-akhirahu, wa-`alaniyatahu wa-sirrahu (O Allah forgive me all my sins, slight and grave, first and last, open and secret thereof).”
It is permissible for people to ask their Lord for whatever they need, as asking Allah and humiliating oneself to Him is in conformity with the meaning of Al-Uluhiyyah (Allah’s Exclusive Right to be worshipped) and answering the seekers accords with the meaning of Al-Rububiyyah (Oneness of Allah’s Lordship). Whenever a person perceives this, the light of Tawhid (belief in the Oneness of Allah/monotheism) and Iman (faith/belief) will fill their hearts and they will resort to their Lord in all their worldly and religious affairs. In this case, a person is given glad tidings and should hope for the best.
Sujud is a position where Du`a’ (supplication) is more likely to be answered, for the Prophet (peace be upon him) said: As for Sujud, strive hard in Du`a’ therein because it is more likely that your Du`a’ will be answered.
Source : http://alifta.net/
- [Blog] Dead Hearts and Empty Supplications – Sayings of the Salaf
- Whoever Does not Supplicate to Allaah, then Allaah is Angry with him [PDF]
Taken from Silsilah Ahadeeth As-Saheehah Shaykh Nasir- Deen Al-Albaani, Translated. by Abbas Abu Yahya
- The Great Benefit and Virtue of Supplication- by Imâm Ibn Qayyim al-Jawziyyah
Taken from ‘ad-Daa`u wa ad-Dwaa`u’ of Imaam ibn al-Qayyim
- Issues regarding Supplications, their Virtues and Supplications of the Prophet (Sallalaahu Alaihi wa Sallam) – Riyad as Saliheen
- Precious Rememberance – by Shaykh Muhammad Saleh Al Uthaymeen [PDF]
A comprehensive collection of morning and evening supplications written by the hand of al-Faqih, al-Alaamah Muhammad bin Salaah al-Uthaymeen (raheemuallah).
Qn41: Is it permissible to hang the supplication of the traveller (du’aa of travelling) in the car so the people who haven’t memorised it yet can read it?
He (Muhammad (sallallaahu alaihi wasallam)) said:
“My Lord! Judge You in truth! Our Lord is the Most Gracious, Whose Help is to be sought against that which you attribute!” [Soorah Al-Anbiyaa(21):112]
When you say Allaahu musta’aan as a Muslim, it has a great meaning – Allaah is the One whose help is sought. Because it includes that you are saying that I am seeking the help of Allaah. When you say Allaah is the One whose help is sought, you are saying by necessary understanding – I seek refuge with Him. And that is understood from the words of our Prophets and is mentioned in the Qur’aan in the Book of Allaah (Azzawajall).
There you have a number of ayaat and ahadeeth about the importance of al-Isti’aanah, the place of isti’aanah – seeking the help of Allaah in a general way.
Now if you know that then al-Isti’aanah is an act of worship. And that it is to be done for Allaah only.
Seeking someone’s help other than Allaah is shirk in certain circumstances; and in certain circumstances it’s not shirk. That needs to be explained a little bit so that we can use that as a foundation to understand other issues of specific kinds of isti’aanah.
So if you seek help, then seek help from Allaah. If you ask, then ask Allaah. If you seek help, then seek the help of Allaah alone. This has two basic meanings are very important for every Muslim to understand.
THE FIRST MEANING - in issues that are the sole right of Allaah to be asked about then, if you ask then only ask Allaah. Asking other than Allaah is shirk akbar. If you seek help in those affairs then seek the help of Allaah alone in those issues. Then seeking the help of other than Him is shirk. What do I mean by saying those things that are specific to Allaah alone? Like for example, seeking provisions, seeking blessings, seeking ease in your affairs. All of those things are for Allaah ta’alaa alone. He is the only One that we ask for those things. He is the only One we seek help from regarding those things. So we seek the help of Allaah getting to Jannah, getting to Paradise. Worshipping Him, remaining constant, remaining firm upon His religion. We seek His help alone. We make isti’aanah of Him alone. That is regarding the things that are specific to Him alone. If you seek assistance then only seek it from Allaah. That’s the first meaning.
THE SECOND MEANING - those things that can be sought from Allaah’s creation with conditions. Those things are assistance in worldly matters and in religious matters as well.
And co-operate all of you together upon piety and righteousness. Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression. And fear Allaah. Verily, Allaah is Severe in punishment. [Soorah Al-Maa’idah(5):2]
So seek help from each other and seek cooperation with each other with Tawheed. Now what does that mean? If you need to ask someone for something, like – to help you find a lost item or to assist you in something that you cannot do by yourself that you are incapable of doing totally, then you ask Allaah first. Firstly you turn to Allaah, O Allaah make this easy for me. O Allaah help me complete this task; turn to Allaah. If you seek help in a permissible matter that you may seek from other than Allaah, then first turn to Allaah and seek the help of Allaah first, before you turn to the creation of Allaah. Then if you turn to the creation of Allaah in seeking help in a permissible matter, then it is from someone who has three attributes.
ONE : he’s alive – hayyun
TWO : he’s present – haathir.
THREE : he’s capable of doing what you ask – khaadir
So firstly, he must be alive. Seeking the help of the dead is shirk. The dead cannot help you, they cannot help their ownselves. They are in the need of the help of Allaah ta’alaa. They can not hear you, they cannot assist you, they cannot benefit you or harm you. Seeking their help is shirk with Allaah. So the first condition to be fulfill for the permissibility of seeking other than Allaah’s help is that the one who you are seeking help from, after you have asked Allaah for help in the issue, is that the one you are seeking help from is alive.
Second condition, he has to be present or having the ruling of being present. What that means is you cannot call on your shaykh to help you if he’s not in your presence, and you don’t have a phone and he’s on the other end of the line. You cannot call on him as if to say he can hear your call no matter where you are all around the world, as some of the deviant soofees do. Calling on their shaykh who is alive today, and they say he hears me from Cyprus. They say he hears my call, he knows what I want. So whenever I call him day or night, Allaah sends angels or whatever to convey what I’m saying to him. They give him a status that is above the status of the Prophets. Because the Prophets did not hear the isti’aanah of the people. The Prophets would not hear the calls of help from the people who were not in the range of their hearing. So they’ve given their soofee masters, their shaykhs positions higher than the positions of the Prophets. They have given them attributes that are the right of Allaah alone. Allaah is as-Sami – Allaah is the All-Hearing. His Hearing encompasses all things. When you say I can call on someone and he’s on the other side of the world, I don’t mean with a phone or through the internet, I mean just I am going to call on him for help. Saying please help me, please answer my question, please give me some advice. When you call on him and you believe he can hear you from anywhere, then you have given him an attribute of Allaah ta’alaa, that he has unlimited hearing and unrestricted hearing. And that is for Allaah ta’alaa alone. That is why calling on someone who is not in your presence is a form of shirk. Or not having the ruling of being in your presence, like being on the other end of a piece of technology that conveys voices like the phone or the internet and so on.
The third condition for you to seek the help of other than Allaah is that the person must be khaadir – he must be capable of doing what you are asking. Meaning, not that you have to know that he is capable. Maybe you ask him to send you a book, and he is not able to go to the post office. In that case it is not shirk. Rather in that case you were finding out whether he can help you or not. What I mean is not being able here is like saying, I’m asking assistance from my shaykh who’s sitting in front of me, he’s alive. We have the first two conditions fulfilled. He’s khaathir and he’s hayy – alive and present in front of me. So I say, O my shaykh please put me in Jannah – please put me in Paradise. Then you realise here to ask someone for entrance to Paradise is the right of Allaah alone to be asked. And he is not capable of putting you into Paradise, or saving you from the torture of the grave, or the punishment of the Hellfire. He himself is in need of asking Allaah alone. So you asking him for things that he is incapable of doing, that are the right of Allaah alone to be asked; that is an act of shirk. Even if he is alive, even if he is in front of you.
So all three conditions must be fulfilled for you to ask other than Allaah for something.
Then further, if someone is alive, in front of you or on the other end of a phone line and he’s khaadir – he’s able to do that; you asking him for help is something that a believer with complete eemaan would avoid. Do you remember our lessons? Do you remember why? There’s some issue that we discussed previously about asking people for things, about asking for help. It was about the 70 000 people who would go to Paradise with no punishment and no reckoning. Recall that we said that they don’t seek the ruqeeyah from other people. We mentioned some of the statements of the Scholars, about the meaning of that is because a believer with complete eemaan doesn’t ask people for things. In the hadeeth the Prophet (sallallaahu alaihi wasallam) mentioned one of the ways to go to Paradise is that you don’t ask the people for anything.
You abandon what is in the hands of the people, you abandon seeking their help, and seeking things from them; and you turn to Allaah in totality. Everything you request, you request it from Allaah ta’alaa. So that is the best situation for the believer. That even with the permissibility of seeking help and seeking assistance from other than Allaah with those three conditions fulfilled, it’s better that he applies the hadeeth of Abdullaah Ibn Abbass literally and seeks the very best thing for his religion. If you seek assistance, then only seek it from Allaah, don’t ask the people for anything. That is the literal interpretation of that hadeeth and that is an actual application that is supported by other texts, along with our belief in the permissibility of asking people for things with the conditions mentioned. It’s not an act of shirk, nor is it a deficiency in a person’s religion. Rather it’s just that a person who’s on the very best practice of Islaam is above that, is higher than that station.
Explanation of Kitaab at-Towheed – By Abul-’Abbaas Moosaa Richardson (شرح كتاب التوحيد) Explanation of Kitaab at-Towheed of Shaykh al-Islaam Muhammad Ibn ‘Abdil-Wahhaab. Explanation: Shaykh Saalih Ibn Fowzaan al-Fowzaan – Class 17 Listen/Download – Download Transcript
- Isti’aanah (Seeking Aid) – Shaykh Rabee &Sheikh Ubaid Al-Jaabiree
Q: Sister Aum Al-Bara’ from Abha, asks: What is the ruling on asking a person to supplicate Allah for them? One may ask another person to supplicate Allah for their sake during their travel or may ask them not to forget them during their supplications. Is it a kind of supplication to anyone other than Allah? Guide us to the right behavior in this regard. May Allah reward you with best.
A: It is permissible to ask a fellow Muslim brother or sister to supplicate Allah for one’s sake. It is not a kind of abhorred Tawassul (seeking to draw close to Allah through lawful means). Once, the Prophet (peace be upon him) said to his Companions: “A Yemeni person called Uuays Al-Qarni will come to you. He was dutiful to his mother. Whoever meets him from among you should ask him to ask Allah’s forgiveness for his sake.” It was reported also that he (peace be upon him) said to `Umar when he set on a journey to perform `Umrah (lesser pilgrimage): “Do not forget us in your supplication!“
There is no blame if one asks their brother to supplicate to Allah for their sake during their travel or to invoke Allah to grant them a righteous offspring or a wife. There is also no blame if one’s sister or mother asks them to supplicate Allah for her sake. It is permissible for a Muslim to ask his brother or sister to supplicate Allah for his sake.
I was looking though the subjects covered in the book Aqd Ad-Durar fee Akhbar Al-Muntathar … in some of the narrations attributed to Ali bin Abi Talib, may Allaah be pleased with him, I find that they are written thus: It is reported on the authority of Ali bin Abi Talib, Alaihis-Salam (upon him be peace) that Allaah’s Messenger (sallallaahu alaihi wa sallam) said: There will come forth a man from among my family with nine banners. What is the ruling on using this expression, I mean Alaihis-Salam (upon him be peace) or the like for other then the Messenger of Allaah (sallallaahu alaihi wa sallam)?
It is not appropriate to distinguish Ali with this saying. Rather, what is legislated is that it be said in his case and the case of other Companions: Radhi Allahu Anhu (may Allaah be pleased with him), Radhi Allahu Anhum (may Allaah be pleased with them) or: Rahimahullah (may Allaah have mercy on him). This is because there is no evidence for distinguishing him by it. Likewise is the expression used by some: Karram Allahu Wajhahu (may Allaah bless his countenance), there is no evidence for using it, nor is there any reason to distinguish him by it. It is best to treat him the same as the rest of the Well-Guided Caliphs and not to apply any special words to him which are not applied to the others, when there is no evidence to support it.
Shaykh `Abdul-`Azeez Bin Baz
Fatawa Islamiyah Vol. 1 Page 114