Fardh prayers’ calls are given in Human voice by Muazzin, while Tahajjud call is given by Allah Himself.
The call for Fardh prayer is heard by all human beings, while the call for Tahajjud is felt by few selected.
Call for Fardh prayer says come for prayer come for prayer (Hayya Alassalaah…….), while call for Tahajjud says, is there any seeker I give (Hal min Saael, fa oatee).
Most of the followers pray obligatory Fardh prayer, While Tahajjud is performed by selected few whom Allah chooses.
In Fardh Salaat, possibility of Riya may appear (may be not purely for Allah with ikhlaas), but Tahajjud is prayed alone quietly only Allah knows.
In Fardh Salaat greater possibility of deviation of mind, thought and heart as one frees himself from business of duniya, while Tahajjud is away from routine tension of Duniya and only thinking of Aakhirat.
Dua after Fardh may or may not be granted, while Tahajjud dua is promised to be fulfilled.
Lastly, Tahajjud is purely a special Taufeeq from Allah, whom He wants to listen and likes the crying and asking.
May Allah (SWT) bless us with the ability to offer Tahajjud regularly. Aameen
Allah Ta’ala manifestly declares in the Holy Qur’aan: ” Verily, the hearts only find contentment in the Zikr (remembrance) of Allah.” In another verse Allah Ta’ala says “Remember Me, I will remember you…
It is mentioned in a Hadeeth that everything has a cleanser, and the cleanser for the heart is Zikr. Haaji lmdaaduuah Muhaajir Makki (Rahmatullahi Alayhi) explains, that a person who recites ” Laa-ilaaha-illallah “regularly, Allah Ta’ala will wash his heart with rose water, thereby making it pure and clean. Thereafter, Allah Ta’aala will inscribe His Blessed Name, in silver, on that heart. Then that heart will be imbued with all the knowledge and Marifat (Recognition) of Allah.
It is also stated in a Hadeeth that a person who recites “Laa-ilaaha-illallah ” a I 00 times daily, his face will shine like the (14th) full moon on the Day of Qiyaamah. It has been explained in a Hadeeth that nothing stops this Zikr from reaching the “Arsh” (Throne) of Allah. When this Kalimah reaches the Arsh, then a column of “Nooi-” (Divine Light) descends directly from the Arsh into the heart of the reciter.
It has been recorded in a Hadeeth that Hadhrat Moosa A.S. once asked Allah Ta’aala to prescribe to him a Zikr whereby he could remember Allah. Allah Ta’ala said to him:”Oh Moosa, recite “Laa-ilaaha-illailah” “, Moosa A.S. replied, ” All Your creation recite this Zikr, I desire something special “. Allah Ta’ala then said:” Oh Moosa, if the seven earths and the seven skies (including the Angels and all living beings) is placed on one pan of a scale and this Kalimah is placed on the other pan of the scale, this Kalimah (because it contains the name of Allah) will outweigh everything”. Mullah Ali Qaari (Rahmatutiahi-Alayhi) explains how this is possible : The seven earths and the seven skiescontain all the creation of Allah. Subsequently a day will come when all the creation will be destroyed, but the Oneness (Being) of Allah will remain eternally and can never be destroyed. Thus, the Oneness of Allah is weightier than everything.
It has also been narrated in a Hadeeth that there is a Pillar in front of the Arsh of Allah, which begins vibrating heavily when a person recites “Laa-ilaa-ha-illallah”. Allah commands it thus: “Stop! be at ease”. The Pillar replies, ” How can I be at ease when the reciter of “Laa- ilaaha-illallah” has not been forgiven”. Then Allah says to it : “Stop! I have forgiven the reciter of “Laa-ilaaha-iliallah“.
In a Hadeeth it is mentioned that when a person recites “Iaa-ilaaha-illallah” 70 000 times, he is granted salvation from the Fire (Jahannam).
Hadhrat Moulana Hakeem Akhtar Sabeb (Daamat-Barakaatuhum) says that the person who reads it and even the person for whom it was recited, all are granted immunity from the Fire. If a person recites 70 000 times “Laa-laaha-illailah’ and confers it’s rewards to any particular deceased person, the deceased will also be granted.salvation from Jahannam.
Mullah Ali Qaari (Rahmatullahi-Alayhi) relates an incident in his book “Mirqaat ” (The commentary of Mishkaat Shareef). Sheikh Muhinudeen ibn Al-‘Arabee says:’ This Hadeeth has reached me from Nabi (sallallaahu-alayhi-wasallam), where it is mentioned’: ” The person who recites 70 000 (times) “Laa-ilaaha-illallah” will be forgiven and the person for whom it is read will also be forgiven”. Sheikh Mubinudeen says that he used to recite the 70 000 “Laa-ilaaha-illallah’ several times, as his usual Zikr, without the intention of conferring the reward to any person. He says : ‘Once, I was invited for meals by someone and among the guests there was a young boy,who was renown for his ” Kashf ” (Divine inspiration). Suddenly, whilst eating, this youth began wailing loudly. I asked ” Why are you crying “, he replied : ” I can see my mother being punished “. The Sheikh continues, ” I conferred one amount of 70 000 “Laa-ilaaha-illallah”. in my heart, without moving MY lips and tongue, to the youth’s mother “. The youth now began laughing and happily exclaimed : ” Now I see my mother in a very good condition (in Jannah)”. The Sheikh explains that I- realised the authenticity of the Hadeeth by this youth’s Kashf “ and also thereby proved the veracity of his ” Kashf ” by this Hadeeth.
A simple method of completing the 70 000 “Laa-ilaaha-illallah” Recite at least 500 times “Laa-ilaaha-illallah” daily, i.e. 100 times after each salaah. Over five months this will amount to 75 000 times. Thereafter confer 70 000 “Iaa-ilaaha-illallah” to any deceased person and make a record of who you have conferred it to. In this manner, two deceased people will benefit every ten months, without diminishing your reward in the least. The remaining 5000, every month, may be recorded separately and within fourteen months a further 70 000 will accrue to one’s credit, which would benefit yet another person.
(AN EXTRACT FROM THE DISCOURSE OF HADHRAT MOULANA HAKEEM MUHAMMAD AKHTAR SAHEB (DAAMAT-BARAKAATUHUM), AS RELAYED BY HADHRAT MOULANA ABDUL HAMID ISHA’AQ SAHEB (DAAMAT-BARAKATUHUM)) Courtesy: http://www.everymuslim.co.za
In Islam when a person dies the following is the common Du’a that is recited:
‘Inna Lillahi wa inna ilayhi raji’un’.
Meaning: ‘Indeed we belong to Allah, and indeed to Him we will return’.
There are also other Du’as that the Ulama recite after the burial.
Supplications offered by the non-Muslims
The non-Muslims might be offering various supplications when a person passes away but the most common practice is just uttering the words ‘Rest in Peace’ – which in abbreviation is ‘R.I.P.’
Unfortunately these non-Muslims have a very great misconception. They think that a dead person can rest in peace after they have uttered these words.
They are gravely mistaken. They are not aware that a dead person’s ‘Resting in Peace’ can never ever be as per their wish or desire. This is fully in control of our Creator.
In fact a non-Muslim who passes away can never Rest in Peace after death if he has not recited the Kalimah Tayyibah, in other words, if he has not accepted Islam as his Deen!
What happens to the people who pass away without accepting Islam as their Deen?
One of the punishments they would be given can be expressed with the same abbreviation but in small letters i.e. r.i.p.
R.I.P. in capital letters means Rest in Peace.
However, if it is given in small letters, then this abbreviation (r.i.p.) would represent ‘ripped in pieces’.
Yes, instead of Resting in Peace they would be ripped in pieces because of the torment they would go through after death!
Every time after being ripped in pieces they would be restored to be ripped again. They would have no respite from this punishment. It could go on till the Day of Resurrection!
We should be fully aware that as Muslims we cannot say ‘R.I.P.’ upon the deaths of the non-Muslims, however close they might have been to us during their lifetime. They will never enjoy peace after death. By saying R.I.P. we are in fact making du’a for the non-Muslims, which we are strictly prohibited to do.
So as Muslims it is our responsibility to give these non-Muslims Da’wah to accept Islam when they are still alive so that may be saved from the turmoil of the Qabr (grave) after death and also their concept of R.I.P. gets replaced by the Du’as that we Muslims offer for the deceased.
This is the wird (litany) of Imām an-Nawawī. An Imām who dedicated all of his life in the path of Allāh in knowledge, action, abstention (zuhd), remembrance, service to the generality of the Muslims and giving sincere advice to their leaders. “He is Imām Yahyā bin Sharaf al-Nawawī who passed away in the year (d. 676 A.H). It is my conviction that if this Imām was not from the great godly righteous friends of Allāh, then Allāh the most High does not have, on the earth, any friends after him. Our discussion will become lengthy if I entered into the mentioning of his biography and unveiling of his unique states, excellences (manāqib) and qualities. However it is sufficient for you to know that the Imām, ‘Alī bin ‘Abdullāh al-Kāfī al-Subkī, the father of Tāj al-Dīn al-Subkī, author of ‘Tabaqāt al-Shāfi’iyyah’ – and he is well known for his immense virtues and vast knowledge came from Cairo to Damascus with the intention to attend the ‘Dar al-Hadith’, to visit Imām al-Nawawī, as he (Allāh have mercy on him) was resident there. It was said to him (al-Subkī) that he (al-Nawawī) had departed for his home place of Nawā. He then passed away there after falling ill for a few days. So he (al-Subki) asked for the place where he (al-Nawawī) used to sit, when they pointed it out to him Imam al-Subkī placed his head on the ground of that place and covered his cheek and face with dust on it saying: And in Dar al-Hadith there is a subtle meaning On carpets where I incline and take refuge: Perhaps I might touch with my very face A spot touched by al-Nawawi’s foot. This great Imām had a litany consisting of supplication, invocation and prayer that he would recite daily along with his other litanies, which was his habit. This litany of his was met with widespread acceptance from the scholars and Imams after him till this day. They recite it every morning, and it reflects in their heart the radiance of tawhīd (Divine Oneness), the familiarity of intimate supplication (munājāt) and pleasure in the slavehood of humility to Allāh, The Most Exalted beyond measures. It is from the prayers (ibtihālāt) proven for the relief of distress and repelling of the plots of the oppressors. I will not lengthen the commentary, for I have personally experienced the blessing of this litany. For its light has grown in my heart and I have witnessed many of its effects in my life. So make a firm resolve to be regular in its recitation every morning with the attention of the mind and humility of the heart.” [Shaykh Ramadhān al-Būtī’s introduction to ‘Wird an-Nawawī’]
Alhmadulillah, we have prepared basic Du’as which every Muslim and Muslimah should make incumbent upon him/herself to read and teach one’s children as well. Nowadays, there are so many evils, sicknesses, viruses, robberies and kidnapping, etc. which surround us. Man-made ‘protection services which are made to combat these fears are bound to fail since man’s intellect is limited. In Islaam, we have Divine Solutions and Protections which – if read with sincerity and conviction – will not fail, Insha Allah. From the numerous Azkaar and Du’as, we have prepared a list of just a few basic Du’as.
Why do some Imam’s turn around after every Salah and do adkhar whilst others don’t? Or some only after Fajr and ‘Asr.
Is there a Sunnah to this?
The ‘Ulama have mentioned that the qiblah (direction) of du’a is the sky. (That’s why the hands face the sky). However, it is among the etiquettes of du’a that the person making du’a should face the Ka’bah. (Silah al-Mumin pg.101, Al-Hisn al-Hasin pg.57)
If one leaves it out, he will not be sinful just like it is etiquette to be in the state of wudu whilst making du’a. If this too left out (as is the case in many a situation), the du’a will still be correct.
Should the Imam remain facing the qiblah or turn to the congregation?
Sayyidatuna Ummu Salamah (radiyallahu’anha) reports that Rasulullah (sallallahu’alayhi wasallam) would remain in his spot [i.e, facing the qiblah] after the Fard Salah for a short while.
(Sahih Bukhari, Hadith: 849)
Sayyidah ‘Aishah (radiyallahu’anha) reported that Rasulullah (sallallahu’alayhi wasallam) would only remain in that spot for the duration it takes to recite: Allahumma Antas Salam, wa minkas Salam, Tabarakta Ya Dhal Jalali wal Ikram.
(Sahih Muslim, Hadith: 1334-1336)
The above is recommended when there are Sunnah Salahs that follow the Fard Salah. The Imam may remain facing the qiblah for a short duration to recite the few masnun dhikrs, and move away from the spot of Imamat, to read his Sunnah Salah.
As for the practice of the Imams of turning away from the direction of the qiblah after the Fajr and Asr Salahs. The Fuqaha (Jurists) have stated that if the Imam intends to remain seated in his place after those Fard Salahs which are not followed by any Sunnah Salah, then he (the Imam) should turn away from the direction of the qiblah. (It is Mustahab to do so). He could turn towards the direction of the people or towards the right or left.
It is Makruh Tanzihi for the Imam to remain seated in the direction of the qiblah. (Rad al-Muhtar vol.1 pg.531)
If he has to perform the Sunnah Salah after the Fard, he should stand up immediately and not perform the Sunnah on the same spot.
(Rad Al-Muhtar vol.1 pg.531. Also see Fathul Bari vol.2 pg.431, Musannaf ibn Abi Shaybah vol.1 pg. 336,337.)
This has been recorded as the practice of Rasulullah and various Sahabah (radiyallahu ‘anhum) as well.
Narrations that support the above
Sayyiduna Samurah ibn Jundub (radiyallahu ‘anhu) is reported to have said: ‘Rasulullah used to turn around after completing the (Fard) salah and He would face us.’
(Sahih Bukhari, Hadith: 845).
This was in the case when Rasulullah wanted to sit for a while (Fathul Bari) and if not then Rasulullah would stand up immediately.
(Musannaf-Abdur- Razzaq vol.2 pg.246).
Sayyiduna ‘Abdullah ibn Mas’ud (radiyallahu’anhu) is reported to have said: ‘When the Imam completes the salam, he should immediately stand up, and if not then he should at least turn away. He was asked as whether it would suffice for the Imam to move from his spot and face the qiblah? He replied; ‘He should face the east or west.’ (i.e. He should face a direction other than the qiblah.)
(Musannaf Abdur-Razzaq vol.2 pg.242,243).
In fact, it is reported about Sayyiduna Abu Bakr (radiyallahu’anhu) that as soon as he would complete the Fard Salah (as an Imam), he would immediately stand up. The narrator states, “He would do it, so quickly as though he was on burning coal.” (Musannaf Abdur-Razzaq vol.2 pg.242,246).
On one occasion, Sayyidah Ummu Salamah (radhiyallahu ‘anha), the respected wife of Rasulullah (sallallahu ‘alaihi wasallam), was asked, “Which du‘aa would Rasulullah (sallallahu ‘alaihi wasallam) make the most when he was with you (in your home)?” She replied, “The du‘aa that he would make the most was:
Transliteration: Ya Muqallibal Quloob! Sabbit qalbee ‘alaa deenik
Translation: O the Turner of hearts! Keep my heart firm on Your Deen!”
Sayyidah Ummu Salamah (radhiyallahu ‘anha) asked Rasulullah (sallallahu ‘alaihi wasallam) as to why he made this du‘aa in such abundance. He replied, “O Ummu Salamah (radhiyallahu ‘anha)! Every person’s heart is in the complete control of Allah Ta‘ala. Whomsoever Allah Ta‘ala wishes, He keeps steadfast, and whomsoever He wishes, He allows to go astray.” (Sunan Tirmizi #3522)
In the Arabic language, the verb ‘qalaba’ means ‘to turn around’ or ‘turn over’ (e.g. to turn something upside-down). Hence, the heart is called ‘qalb’ in Arabic as the nature of the heart is such that in a mere ‘heartbeat’, it can take a complete u-turn and have a complete turnaround. From being interested, it can suddenly lose interest. From being happy, it can suddenly become sad. From feeling motivated, it can suddenly feel lethargic and depressed. From having conviction, it can suddenly be plagued with doubts and insecurities.
From this, we understand the great importance of safeguarding the heart from elements that influence it towards evil and tempt it towards haraam and sin. For instance, just one stolen glance at a non-mahram is more dangerous and fatal to the heart than even a poisonous arrow. The poison of this glance penetrates deeply, and from loving the halaal spouse, the heart suddenly takes a u-turn and begins to pine for the haraam stranger.
Likewise, one casual conversation or interaction with a stranger, whether in person or through social media, novels, movies, etc. is sufficient to capsize the heart. A person previously had strong imaan and complete conviction in Allah Ta‘ala, but after being exposed to corrupt ideologies, his heart turns and is now besieged with doubts regarding Allah Ta‘ala and Islam. From being a strong, committed Muslim, he becomes a borderline atheist (if not an outright atheist – may Allah Ta‘ala save us and our families!) – all because he did not safeguard his heart.
Therefore, through making this du‘aa, Rasulullah (sallallahu ‘alaihi wasallam) taught the Ummah that together with safeguarding the heart from external influences, we should always ask Allah Ta‘ala to keep our hearts stable and firm on Deen. If our hearts remain firm on Deen throughout our lives, then insha-Allah, we will be able to remain away from sins and will pass away while being firm on Deen and imaan.
Sayyiduna Anas (radhiyallahu ‘anhu) also reports that Rasulullah (sallallahu ‘alaihi wasallam) would make this du‘aa in abundance. (Sunan Tirmizi #2140) Hence, in this era of severe imaani challenges, we should all try to make this du‘aa as often as possible, and should teach it to our children as well.