സ്വന്തം വാദത്തിനു ഹദീസില്‍ നിന്നും ഖുറാനില്‍ നിന്നും തെളിവ് ഉന്നയിക്കാന്‍ സാധിക്കാത്ത അഭിനവ കോക്കസ് മുരീധും പോസ്റ്റര്‍ ടിസൈനേരും ആയ ഫസലുവിന്റെ പുതിയ പോസ്റ്റു കണ്ടു ആരും ചിരിക്കരുത് ...
ഇന്നും dawa ബുക്സ് വിതരനം ചെയ്യുന്ന ഈ പുസ്തകം സ്വീകാര്യമല്ല അത്രേ ..ആയിക്കോട്ടെ ap അബ്ദുല്‍ ഖാധേര്‍ മൌലവി പറഞ്ഞോ ഇതിലെ വിത്രിലെ കുനൂതിന്‍റെ കാര്യം തെറ്റാണ് എന്നും ,അത് ബിധുഅത്തു ആണ് എന്ന് ..ഫസളൂ എല്ലാവരും നിന്‍റെ പോലെ രണ്ട് വറ്റ് തലയില്‍ ഇല്ലാത്തവര്‍ ആണോ ....ഇല്ലെങ്കില്‍ ഇത് ഗള്‍ഫില്‍ പോകുമ്പോള്‍ അബ്ദു റഹ്മാന്‍ സലഫിയും ,ഹനീഫ കയക്കൊടിയും ,അനസ്
മുസ്ലിയാരും ,മുഹിയുധീന്‍ മദനിയും ,ഗള്‍ഫിലുള്ള കൊക്കാസ് അനുയായികളിലെ ആഭാല
വൃധം ജനഗലും ഓതുന്ന വിത്രിലെ കുനൂതാണോ നിനക്ക് പ്രശ്നം എങ്കില്‍ തുറന്നു പറയട്ടെ അവര്‍ ..നിന്നെ പോലെ നാലക്ഷരം പഠിക്കാത്ത ആളുകളല്ലല്ലോ ഇസ്‌ലാമിക പ്രമാണത്തില്‍ അഭിപ്രായം പറയേണ്ടത് ....
ഹമ്പലീ മധ്ഹപ് ആണോ നമ്മള്‍ മുമ്പ് ഉദ്ധരിച്ച ഹദീസുകള്‍ ...വിവരമില്ല എന്ന് നാട്ടു കാരെ കൂടി അറിയിക്കണോ ???
നീ തെളിയിക്കു ,ആണാണ് എങ്കില്‍ ...നിന്‍റെ പുതിയ സംബന്ധ്ക്കാരായ മടവൂരികളെയും കൂട്ടിക്കൊള്ളൂ .....
അല്‍ വജീസില്‍ തെറ്റുണ്ട് എങ്കില്‍ ,വിത്രില്‍ കൊടുത്ത അഭിപ്രായം തെറ്റാണ് എന്ന് പറ ...kju വില്‍ അതിക പേരും ഇത് ഒതിയവാരാന് ...നിഷേധിച്ചാല്‍ തെളിവ് തരും
---------------------------------------------------------------------------------------------------------------------------
ഇനിയോ നീ ഊരാമെന്നാണോ കരുതിയത്‌ വിടില്ല മോനെ മുജാഹിദുകള്‍ -പിട്ച്ചോ അടുത്തത് -dawa ബുക്സ് പുറത്തു ഇറക്കുകയും ഇന്നും വിതരണം ചെയ്യുകയും ചെയുന്ന ഇമാം അല്‍ബാനിയുടെ സിഫത് സ്വലാത്ത് ന്നബി എന്നാ പുസ്തകം നോക്കൂ .
---------------------------------------------------------------------------------------------------------------------
ഹമ്പലീ മധ്ഹപ് ആണോ നമ്മള്‍ മുമ്പ് ഉദ്ധരിച്ച ഹദീസുകള്‍ ...വിവരമില്ല എന്ന് നാട്ടു കാരെ കൂടി അറിയിക്കണോ ???
നീ തെളിയിക്കു ,ആണാണ് എങ്കില്‍ ...നിന്‍റെ പുതിയ സംബന്ധ്ക്കാരായ മടവൂരികളെയും കൂട്ടിക്കൊള്ളൂ .....
അല്‍ വജീസില്‍ തെറ്റുണ്ട് എങ്കില്‍ ,വിത്രില്‍ കൊടുത്ത അഭിപ്രായം തെറ്റാണ് എന്ന് പറ ...kju വില്‍ അതിക പേരും ഇത് ഒതിയവാരാന് ...നിഷേധിച്ചാല്‍ തെളിവ് തരും
---------------------------------------------------------------------------------------------------------------------------
ഇനിയോ നീ ഊരാമെന്നാണോ കരുതിയത്‌ വിടില്ല മോനെ മുജാഹിദുകള്‍ -പിട്ച്ചോ അടുത്തത് -dawa ബുക്സ് പുറത്തു ഇറക്കുകയും ഇന്നും വിതരണം ചെയ്യുകയും ചെയുന്ന ഇമാം അല്‍ബാനിയുടെ സിഫത് സ്വലാത്ത് ന്നബി എന്നാ പുസ്തകം നോക്കൂ .
ഇന്നും ഇത് വിതരണം ചെയ്യുന്നുണ്ട് ...ap പറഞ്ഞത്വിത്രിലെ കുനൂതിനെ പറ്റിയാണ് എന്ന് ഇപ്പോള്‍ നിനക്ക് വഹയു ഉണ്ടായ പോലെ ..ഇതിലും ഒരു വഹ്യുമായി നീ വാ അപ്പോള്‍ പുതിയ തെളിവ് തരാം ......
സ്വഹീഹായ ഹദീസ് കണ്ടാല്‍ അത് സ്വീകരിക്കാന്‍ വൈമാനസ്യമുള്ള ആഖ്ലാണീ പോസ്റ്റര്‍ സ്പെഷലിസ്റ്റ് അടുത്ത പോസ്റെരുമായി വരും വരെ വിട---------------------------------------------------------------------------------------------------------------------
Du’a’ al-Qunoot is recited in the last rak’ah of Witr prayer,
after bowing, but if one recites it before bowing it doesn’t matter. But
reciting it after bowing is better.
Shaykh al-Islam [Ibn Taymiyah] said in Majmoo’ al-Fataawa
(23/100):
With regard to qunoot:
there are two extreme views and one middle (or moderate) view. Some say that
qunoot should only be recited before bowing and some say that it should only
be recited after bowing. The fuqaha’ among the scholars of hadeeth, such as
Ahmad and others, say that both are allowed, because both are mentioned in
the saheeh Sunnah, but they preferred reciting qunoot after bowing because
this is mentioned more often.
Raising the hands is mentioned in a saheeh report from ‘Umar
(may Allaah be pleased with him), as was narrated by al-Bayhaqi in a report
which he classed as saheeh (2/210).
The worshipper should raise his hands to chest height and no
more, because this du’aa’ is not a du’aa’ of supplication in which a person
needs to raise his hands high. Rather it is a du’aa’ of hope in which a
person holds out his palms towards heaven… The apparent meaning of the
scholar’s words is that the worshipper should hold his hands close together
like a beggar who asks someone else to give him something.
It is better not to recite qunoot in witr all the time,
rather it should be done sometimes, because there is no evidence that the
Messenger of Allaah (peace and blessings of Allaah be upon him) did it
all the time. But he taught al-Hasan ibn ‘Ali (may Allaah be pleased with
him) a du’aa’ to recite in qunoot al-witr, as will be quoted below.
Secondly:
The du’aa’ of qunoot was narrated by Abu Dawood (1425),
al-Tirmidhi (464), and al-Nasaa’i (1746) from al-Hasan ibn ‘Ali (may Allaah
be pleased with him) who said: The Messenger of Allaah (peace and
blessings of Allaah be upon him) taught me some words to say in qunoot
al-witr:
“Allaahumma ihdini feeman hadayta wa
‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema
a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa
innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta
Rabbana wa ta’aalayta la manja minka illa ilayk
(O Allaah, guide me among
those whom You have guided, pardon me among those whom You have pardoned,
turn to me in friendship among those on whom You have turned in friendship,
and bless me in what You have bestowed, and save me from the evil of what
You have decreed. For verily You decree and none can influence You; and he
is not humiliated whom You have befriended, nor is he honoured who is Your
enemy. Blessed are You, O Lord, and Exalted. There is no place of safety
from You except with You).”
The last phrase – Laa manja minka illa ilayka (There
is no place of safety from You except with You) – was narrated by Ibn Mandah
in al-Tawheed and classed as hasan by al-Albaani.
See Irwa’ al-Ghaleel, hadeeth no. 426, 429.
Then he should send blessings upon the Prophet (peace
and blessings of Allaah be upon him). See al-Sharh al-Mumti’ by Ibn
‘Uthaymeen (4/14-52).
Thirdly:
It is mustahabb to say after the tasleem: Subhaan al-Malik
al-Quddoos three times, elongating the vowels the third time, as
narrated by al-Nasaa’i (1699) and classed as hasan by al-Albaani in
Saheeh Sunan al-Nasaa’i.
Al-Daaraqutni added the word: Rabb al-Malaa’ikah wa’l-Rooh
(Lord of the angels and the Spirit), with a saheeh isnaad. See Zaad
al-Ma’aad by Ibn al-Qayyim, 1/337.
-----------------------------------------------------------------------------------------------------------------------
There is nothing wrong with Qunoot in Witr. The du’aa’ of Qunoot is
Sunnah and the Prophet (blessings and peace of Allah be upon him) used to
recite Qunoot. He taught Qunoot and the words of Qunoot in Witr to al-Hasan,
so it is Sunnah. If you recite it every night, there is nothing wrong with
that, and if you omit it on some occasions so that the people will know that
it is not obligatory, there is nothing wrong with that either. If the imam
omits Qunoot on some occasions so that the people will know that is not
obligatory, there is nothing wrong with that. When the Prophet (blessings
and peace of Allah be upon him) taught al-Hasan Qunoot, he did not tell him
to omit it on some days. This indicates that if he does it persistently,
there is nothing wrong with that.
Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allah have mercy on him)
Fataawa Noor ‘ala al-Darb, 2/1062
--------------------------------------------------------------------------------
I
would like to about the Qonute in Salat(raising hand after rukoo) was
that the common practice of Prophet Salalaho Alehy Wasalm or was it
exceptional as the situation arouses. Please respnod me cause Ameer of
our masjid said Prophet (pbuh) once asked which of the salat is best He
(pbuh) replied the one which has longer Qonute.
Praise be to Allaah.
----------------------------------------------------------------------------------
Qunoot, according to the definition of the fuqaha’, “is the
name of a du’aa’ (supplication) offered during prayer at a specific point
while standing.” It is prescribed in Witr prayer after the rukoo’ (bowing),
according to the more correct of the two scholarly opinions.
If a calamity (naazilah) befalls the Muslims, it is
prescribed to say Du’aa’ al- Qunoot after standing up from rukoo’ in the
last rak’ah of each of the five daily obligatory prayers, until Allaah
relieves the Muslims of that calamity.
(See Tasheeh al-Du’aa’ by Shaykh Bakr Abu Zayd, p.
460).
With regard to saying Du’aa’ al-Qunoot in Fajr prayer all the
time, in all circumstances, there is no saheeh report that the Prophet
(peace and blessings of Allaah be upon him) singled out Fajr for Qunoot, or
that he always recited it in Fajr prayer. Rather what is proven is that he
(peace and blessings of Allaah be upon him) said Du’aa’ al-Qunoot at
times of calamity with words that were appropriate to the situation. He said
Du’aa’ al-Qunoot in Fajr and in other prayers, praying against Ra’l,
Dhakwaan and ‘Usayyah for killing the Qur’aan-readers whom the Prophet
(peace and blessings of Allaah be upon him) had sent to them in order to
teach them their religion. And it was proven that he prayed in Fajr prayer
and other prayers for the weak and oppressed believers, that Allaah would
save them from their enemies. But he did not do that all the time. The
Rightly-Guided khaleefahs after him followed the same practice. It is better
for the imam to limit Qunoot to times of calamity, following the example of
the Messenger of Allaah (peace and blessings of Allaah be upon him), as
it was proven that Abu Maalik al-Ash’ari said: “I said to my father, ‘O my
father, you prayed behind the Messenger of Allaah (peace and blessings
of Allaah be upon him) and behind Abu Bakr, ‘Umar, ‘Uthmaan and ‘Ali (may
Allaah be pleased with them). Did they used to say Du’aa’ al-Qunoot in
Fajr?’ He said, ‘O my son, this is a newly-invented matter.’” (Narrated by
the five, apart from Abu Dawood; classed as saheeh by al-Albaani in
al-Irwa’, 435). The best of guidance is the guidance of Muhammad
(peace and blessings of Allaah be upon him).
And Allaah is the Source of strength. May Allaah send
blessings and peace upon our Prophet Muhammad and upon his family and
companions.
(al-Lajnah al-Daa’imah li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’,
7/47)
If you ask, is there a specific wording for Qunoot during
Witr prayer, or Qunoot at times of calamity?
The answer is: for Du’aa’ al-Qunoot in Witr prayer a number
of wordings have been narrated, including the following:
1 – The version which the Messenger of Allaah (peace and
blessings of Allaah be upon him) taught to al-Hasan ibn ‘Ali (may Allaah be
pleased with him), which is:
“Allaahumma ihdini feeman hadayta wa
‘aafini feeman ‘aafayta wa tawallani feeman tawallayta wa baarik li feema
a’tayta, wa qini sharra ma qadayta , fa innaka taqdi wa la yuqda ‘alayk, wa
innahu laa yadhillu man waalayta wa laa ya’izzu man ‘aadayta, tabaarakta
Rabbana wa ta’aalayta la munji minka illa ilayk
(O Allaah, guide me among those whom You have guided, pardon
me among those whom You have pardoned, turn to me in friendship among those
on whom You have turned in friendship, and bless me in what You have
bestowed, and save me from the evil of what You have decreed. For verily You
decree and none can influence You; and he is not humiliated whom You have
befriended, nor is he honoured who is Your enemy. Blessed are You, O Lord,
and Exalted. There is no place of safety from You except with You).”
(Narrated by Abu Dawood, 1213; al-Nasaa’i, 1725; classed as
saheeh by al-Albaani in al-Irwa’, 429).
It was narrated from ‘Ali ibn Abi Taalib that the Prophet
(peace and blessings of Allaah be upon him) used to say at the end of
Witr:
“Allaahumma inni a’oodhu bi ridaaka min sakhatika wa bi
mu’aafaatika min ‘uqoobatika wa a’oodhu bika minka, la uhsi thana’an ‘alayka
anta kama athnayta ‘ala nafsika (O Allaah, I seek refuge in Your
pleasure from Your wrath and in Your forgiveness from Your punishment. I
cannot praise You enough; You are as You have praised Yourself.”
(Narrated by al-Tirmidhi, 1727; classed as saheeh by
al-Albaani in al-Irwa’, 430; Saheeh Abi Dawood, 1282).
Then he should send blessings upon the Prophet (peace
and blessings of Allaah be upon him) as it was narrated that some of the
Sahaabah (may Allaah be pleased with them) – including Ubayy ibn Ka’b and
Mu’aadh al-Ansaary (may Allaah be pleased with them) – did that at the end
of Qunoot al-Witr.
(See Tasheeh al-Du’aa’ by Shaykh Bakr Abu Zayd, p.
460).
Qunoot at times of calamity (Qunoot al-Naazilah)
When praying Qunoot at the time of calamity, one should make
supplication as is appropriate to the situation, as it was narrated that the
Prophet (peace and blessings of Allaah be upon him) cursed some Arab
tribes who had betrayed his companions and killed them, and he prayed for
the weak and oppressed believers in Makkah, that Allaah would save them. It
was narrated that ‘Umar prayed Qunoot with the following words:
“Allaahumma inna nasta’eenuka wa nu’minu bika, wa
natawakkalu ‘alayka wa nuthni ‘alayka al-khayr, wa laa nakfuruka. Allaahumma
iyyaaka na’budu wa laka nusalli wa nasjudu, wa ilayka nas’aa wa nahfid.
Narju rahmataka wa nakhsha ‘adhaabaka, inna ‘adhaabaka al-jadd bil kuffaari
mulhaq. Allaahumma ‘adhdhib il-kafarata ahl al-kitaab alladheena yasuddoona
‘an sabeelika
(O Allaah, verily we seek Your help, we believe in You, we
put our trust in You and we praise You and we are not ungrateful to You. O
Allaah, You alone we worship and to You we pray and prostrate, for Your sake
we strive. We hope for Your mercy and fear Your punishment, for Your
punishment will certainly reach the disbelievers. O Allaah, punish the
infidels of the People of the Book who are preventing others from following
Your way).”
(Narrated by al-Bayhaqi, 2/210; classed as saheeh by
al-Albaani in al-Irwa’, 2/170. Al-Albaani said: This was reported
from ‘Umar concerning Qunoot in Fajr, and it seems that this Qunoot is
Qunoot al-Naazilah (Qunoot at times of calamity) as is indicated by his
praying against the kuffaar).
If you ask, can we make du’aa’ using words other than those
mentioned here?
The answer is:
Yes, that is permissible. Al-Nawawi said in al-Majmoo’
(3/497): “The correct view which was stated definitively by the majority of
scholars is that there are no specific words, rather any du’aa’ may be
said.”
The version narrated from ‘Umar is not something that we have
to follow, and the Prophet (peace and blessings of Allaah be upon him)
did not pray using these words, so there is nothing wrong with adding more
to them. Shaykh al-Albaani (may Allaah have mercy on him) said: “There is
nothing wrong with adding more to this, cursing the infidels and sending
blessings upon the Prophet (peace and blessings of Allaah be upon him),
and praying for the Muslims.”
(Qiyaam Ramadaan by al-Albaani, 31).
We still have an important question which is: should Du’aa’
al-Qunoot be said before rukoo’ (bowing) or after?
The answer is: Most of the ahaadeeth and the opinion of most
of the scholars state that Qunoot comes after rukoo’, but if you say Qunoot
before rukoo’ that is acceptable. So you have the choice of doing rukoo’
when you have finished reciting Qur’aan, then standing up and saying
“Rabbana wa laka al-hamd” then saying Qunoot… or saying Qunoot when you have
finished reciting Qur’aan, then saying “Allaahu akbar” and bowing. Both of
these were narrated in the Sunnah.
(Shaykh Muhammad ibn ‘Uthaymeen (may Allaah have mercy on
him), al-Sharh al-Mumti’, 4/64)
Note: The questioner says that the best of prayer is that
which has longer Qunoot. Perhaps he is referring to the hadeeth narrated by
Muslim (1257) from Jaabir (may Allaah be pleased with him), which says that
the Prophet (peace and blessings of Allaah be upon him) said: “The best
of prayer is tool al-qunoot (the longest in standing).”
Al-Nawawi said: “What is meant by qunoot here is the
standing, according to the consensus of the scholars, as far as I know.”
So the hadeeth is not referring to Qunoot in the sense of
the du’aa’ said after standing up from rukoo’, rather it is referring to
standing for a long time.
And Allaah knows best.
No comments:
Post a Comment