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Beneficial reminders and Islaamic Knowledge from the admin of ilm4all.blogspot.com
💠 Being guided towards making Duaa is itself a sign of success:Umar bin al-Khattaab رضي الله عنه said: “I am not concerned about the response, but what concerns me is the Du
When Allaah inspires a person to perform al-Istikhaarah and he does so, it is one of the first signs that Allaah desires good (Khair) for the individual.aa (itself). If the Duaa is inspired, then the answer (surely) follows it.” [1]
Meaning: Allaah تعالى guides a person to make Du`aa, teaches him how to make it, assists him in performing it, and then grants him what he has requested. Like how Allaah تعالى taught Aadam عليه السلام the words of repentance and thereafter forgave him:
فَتَلَقَّىٰ آدَمُ مِن رَّبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
{Then Aadam received Words from his Lord. And his Lord pardoned him (accepted his repentance). Verily, He is the One Who forgives (accepts repentance), the Most Merciful.} [2]
📑 References:
1️⃣ Iqtidhaa al-Siraat al-Mustaqeem (2/706)
2️⃣ Surah al-Baqarah (2): 37
The duty of men to live with their wives honorably and with kindness:
وَيْلٌ لِّلْمُطَفِّفِينَ ﴿١﴾ الَّذِينَ إِذَا اكْتَالُوا عَلَى النَّاسِ يَسْتَوْفُونَ ﴿٢﴾ وَإِذَا كَالُوهُمْ أَو وَّزَنُوهُمْ يُخْسِرُونَ ﴿٣﴾ أَلَا يَظُنُّ أُولَـٰئِكَ أَنَّهُم مَّبْعُوثُونَ ﴿٤﴾ لِيَوْمٍ عَظِيمٍ ﴿٥﴾ يَوْمَ يَقُومُ النَّاسُ لِرَبِّ الْعَالَمِينَ ﴿٦﴾
{Woe to Al-Mutaffifeen * Those who, when they have to receive by measure from men, demand full measure, * And when they have to give by measure or weight to men, give less than due. * Think they not that they will be resurrected (for reckoning), * On a Great Day, * The Day when (all) mankind will stand before the Lord of the Aalameen?} [Surah al-Mutaffifeen (83): 1-6]Uthaymeen رحمه الله said:
Shaikh Ibn al-
❝This similitude which Allaah تعالى mentioned in this Aayah, regarding giving full measure and full weight, is mentioned by way of example. Based on this, anything which resembles it can be related to it. Anyone who demands that his rights be paid in full while he himself does not pay the rights which are due upon him is included in this Aayah.
Example: the husband demands that his wife should give him his rights in full, without any negligence or laxity on her part in regards to his rights. But when it is his turn to fulfill her rights, he is negligent and careless, and does not give her what is due for her. And how many women complain about this behavior from their husbands – and Allaah’s refuge is sought.
There are many a women, her husband demands from her that she fulfills his rights in full, but he himself does not fulfill her rights in full. Rather, he diminishes her rights by great extent - regarding spending on her and living with her honorably and with kindness.
Oppression against others is more severe than a man oppressing himself in regards to the rights of Allaah. When a man oppresses himself regarding the rights of Allaah, he is under Allaah’s Will. So as long as it is not Shirk (or Kufr), then Allaah may forgive him if He تعالى Wills, or He تعالى will punish him if He تعالى Wills. But as for the rights of other people, then no doubt they will be paid off (from his good deeds).
This is why the Prophet صلى الله عليه وسلم said: ❝Do you know who is the bankrupt?❞ They said: The bankrupt among us is one who has neither money with him nor any property. He صلى الله عليه وسلم said: ❝The real bankrupt of my Ummah would be he who would come on the Day of Resurrection with Salaah (Prayers), Saum (Fasting) and Sadaqah (Charity), (but he will find himself bankrupt on that Day as he will have exhausted the good deeds) because he reviled others, brought calumny against others, unlawfully devoured the wealth of others, shed the blood of others and beat others; so his good deeds would be credited to the account of those (who suffered at his hand). If his good deeds fall short to clear the account, then their sins would be entered in his account and he would be thrown in the (Hell) Fire.❞ [Saheeh Muslim (6251)]❞
[Tafseer of Juz `Amma of Shaikh Ibn al-Uthaymeen]
💠 𝐖𝐡𝐚𝐭 𝐈𝐟 𝐎𝐧𝐞 𝐈𝐬 𝐍𝐨𝐭 𝐀𝐛𝐥𝐞 𝐓𝐨 𝐏𝐫𝐚𝐲 𝐓𝐰𝐨 𝐑𝐚𝐤`𝐚𝐚𝐭?
The two Rakaat before the Duaa are optional. When it is not possible for someone to perform two Rakaat prayer for any reason (such as a traveler or in one’s menstrual period), that person can still recite Duaa al-Istikhaarah even if they have not prayed.
𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧: Is it permissible to supplicate with Duaa al-Istikhaarah without praying two Rakaat or without performing ablution? Is it permissible for a menstruating or postpartum woman to supplicate with Du`aa al-Istikhaarah?
𝑺𝒉𝒂𝒊𝒌𝒉 𝑰𝒃𝒏 𝑩𝒂𝒂𝒛 رحمه الله: “Yes, seeking guidance through Du`aa al-Istikhaarah is allowed and recommended, even without prayer, because the person is supplicating to his Lord, and seeking guidance from his Lord, whether the person is a woman or a man, whether she is menstruating or not, there is nothing wrong with that. But if the person supplicates after the prayer (al-Ṣalaah), then that is better (and recommended).
One supplicates for al-Istikhaarah after the prayer, and this is in accordance with the Sunnah (teachings of the Prophet ﷺ). The person, whether a man or a woman, offers two Rak`aat, then supplicates to his Lord and seeks guidance from Him. But if she is menstruating, or the matter is urgent and he supplicates for guidance without praying, then there is no problem.” [1]
𝐐𝐮𝐞𝐬𝐭𝐢𝐨𝐧: The prayer for al-Istikhaarah consists of two Rak`aat, and we say the supplication narrated from the Prophet ﷺ. However, some people, O Shaikh, supplicate for guidance (al-Istikhaarah) without praying. What is your advice?
𝑺𝒉𝒂𝒊𝒌𝒉 𝑺̣𝒂𝒂𝒍𝒆𝒉̣ 𝒂𝒍-𝑭𝒂𝒘𝒛𝒂𝒂𝒏 حفظه الله: “There is nothing wrong with that because prayer is a Sunnah, and if one abandons it, there is no blame on him. If he limits himself to supplication, there is nothing wrong with that, but it would be less (i.e., lacking). However, if he combines prayer and supplication, then this is more complete and more in accordance with the Sunnah.” [2]
Al-Nawawee رحمه الله said: “If he cannot offer the prayer, then he may recite Du`aa al-Istikhaarah.” [3]
These words of al-Nawawi were quoted by a number of scholars from different madhhabs, who quoted them as evidence.
🌿🌿🌿
📑 𝙉𝙊𝙏𝙀𝙎:
1️⃣ From Shaikh Ibn Baaz’s official website. Fatwa No. 17725
2️⃣ From Shaikh al-Fawzaan’s official website
3️⃣ Al-Adhkaar (1/120)
𝗔. 𝗟𝗲𝗮𝗿𝗻𝗶𝗻𝗴 𝗧𝗵𝗿𝗼𝘂𝗴𝗵 𝗘𝘅𝗮𝗺𝗽𝗹𝗲𝘀:
The following are two of the many examples of important matters when the Salaf (pious predecessors) performed al-Istikhaarah.
𝙖. 𝙏𝙝𝙚 𝘾𝙤𝙢𝙥𝙖𝙣𝙞𝙤𝙣𝙨’ 𝙀𝙭𝙖𝙢𝙥𝙡𝙚:
Did you know that the Companions performed al-Istikhaarah prayer before selecting the type of grave for the Prophet ﷺ?
Anas Ibn Maalik رضي الله عنه narrated: “𝙒𝙝𝙚𝙣 𝙩𝙝𝙚 𝙋𝙧𝙤𝙥𝙝𝙚𝙩 ﷺ 𝙥𝙖𝙨𝙨𝙚𝙙 𝙖𝙬𝙖𝙮, 𝙩𝙝𝙚𝙧𝙚 𝙬𝙖𝙨 𝙖 𝙢𝙖𝙣 𝙞𝙣 𝙖𝙡-𝙈𝙖𝙙𝙚𝙚𝙣𝙖𝙝 𝙬𝙝𝙤 𝙪𝙨𝙚𝙙 𝙩𝙤 𝙢𝙖𝙠𝙚 𝙖 𝙣𝙞𝙘𝙝𝙚 𝙞𝙣 𝙩𝙝𝙚 𝙜𝙧𝙖𝙫𝙚 𝙖𝙣𝙙 𝙖𝙣𝙤𝙩𝙝𝙚𝙧 𝙬𝙝𝙤 𝙪𝙨𝙚𝙙 𝙩𝙤 𝙙𝙞𝙜 𝙜𝙧𝙖𝙫𝙚𝙨 𝙬𝙞𝙩𝙝𝙤𝙪𝙩 𝙖 𝙣𝙞𝙘𝙝𝙚. 𝙏𝙝𝙚𝙮 𝙨𝙖𝙞𝙙: ‘𝙇𝙚𝙩 𝙪𝙨 𝙥𝙧𝙖𝙮 𝙖𝙡-𝙄𝙨𝙩𝙞𝙠𝙝𝙖𝙖𝙧𝙖𝙝 𝙩𝙤 𝙤𝙪𝙧 𝙇𝙤𝙧𝙙 𝙖𝙣𝙙 𝙘𝙖𝙡𝙡 𝙛𝙤𝙧 𝙩𝙝𝙚𝙢 𝙗𝙤𝙩𝙝, 𝙖𝙣𝙙 𝙬𝙝𝙞𝙘𝙝𝙚𝙫𝙚𝙧 𝙤𝙛 𝙩𝙝𝙚𝙢 𝙘𝙤𝙢𝙚𝙨 𝙛𝙞𝙧𝙨𝙩, 𝙬𝙚 𝙬𝙞𝙡𝙡 𝙡𝙚𝙩 𝙝𝙞𝙢 𝙙𝙤 𝙞𝙩.’ 𝙎𝙤, 𝙩𝙝𝙚𝙮 𝙬𝙚𝙧𝙚 𝙗𝙤𝙩𝙝 𝙨𝙚𝙣𝙩 𝙛𝙤𝙧, 𝙖𝙣𝙙 𝙩𝙝𝙚 𝙤𝙣𝙚 𝙬𝙝𝙤 𝙪𝙨𝙚𝙙 𝙩𝙤 𝙢𝙖𝙠𝙚 𝙩𝙝𝙚 𝙣𝙞𝙘𝙝𝙚-𝙜𝙧𝙖𝙫𝙚 𝙘𝙖𝙢𝙚 𝙛𝙞𝙧𝙨𝙩, 𝙨𝙤 𝙩𝙝𝙚𝙮 𝙢𝙖𝙙𝙚 𝙖 𝙣𝙞𝙘𝙝𝙚-𝙜𝙧𝙖𝙫𝙚 𝙛𝙤𝙧 𝙩𝙝𝙚 𝙋𝙧𝙤𝙥𝙝𝙚𝙩 ﷺ.” [1]
𝙗. 𝙄𝙢𝙖𝙖𝙢 𝘼𝙡-𝘽𝙪𝙠𝙝𝙖𝙖𝙧𝙚𝙚’𝙨 𝙀𝙭𝙖𝙢𝙥𝙡𝙚:
Whenever Imaam al-Bukhaaree رحمه الله would sit to record the Aḥaadeeth in his Ṣaḥeeḥ, he would perform al-Istikhaarah.
Al-Farbari narrated that Imaam al-Bukhaaree رحمه الله said:
ما أدخلت في الصحيح حديثا إلا بعد أن استخرت الله تعالى وتيقنت صحته
“𝙄 𝙙𝙞𝙙 𝙣𝙤𝙩 𝙞𝙣𝙘𝙡𝙪𝙙𝙚 𝙖𝙣𝙮 𝙃𝙖𝙙𝙚𝙚𝙩𝙝 𝙞𝙣 𝙖𝙡-𝙎𝙖𝙝𝙚𝙚𝙝 𝙪𝙣𝙩𝙞𝙡 𝙖𝙛𝙩𝙚𝙧 𝙄 𝙥𝙧𝙖𝙮𝙚𝙙 𝙖𝙡-𝙄𝙨𝙩𝙞𝙠𝙝𝙖𝙖𝙧𝙖𝙝, 𝙖𝙨𝙠𝙞𝙣𝙜 𝘼𝙡𝙡𝙖𝙖𝙝 𝙛𝙤𝙧 𝙜𝙪𝙞𝙙𝙖𝙣𝙘𝙚, 𝙖𝙣𝙙 𝙗𝙚𝙞𝙣𝙜 𝙘𝙚𝙧𝙩𝙖𝙞𝙣 𝙤𝙛 𝙞𝙩𝙨 𝙨𝙤𝙪𝙣𝙙𝙣𝙚𝙨𝙨.” [2]
Al-Farbari also narrated that Imaam al-Bukhaaree رحمه الله said:
ما وضعتُ في كتابي الصَّحيح حديثًا إلَّا اغتسلتُ قبل ذلك، وصلَّيتُ ركعتَين
“𝙄 𝙙𝙞𝙙 𝙣𝙤𝙩 𝙥𝙪𝙩 𝙞𝙣 𝙢𝙮 𝙗𝙤𝙤𝙠 𝙖𝙨-𝙎𝙖𝙝𝙚𝙚𝙝 𝙖 𝙨𝙞𝙣𝙜𝙡𝙚 𝙃𝙖𝙙𝙚𝙚𝙩𝙝 𝙚𝙭𝙘𝙚𝙥𝙩 𝙄 𝙨𝙝𝙤𝙬𝙚𝙧𝙚𝙙 𝙗𝙚𝙛𝙤𝙧𝙚 𝙩𝙝𝙖𝙩 𝙖𝙣𝙙 𝙥𝙧𝙖𝙮𝙚𝙙 𝙩𝙬𝙤 𝙍𝙖𝙠`𝙖𝙖𝙩.” [3]
📑 𝓝𝓞𝓣𝓔𝓢:
1️⃣ Sunan Ibn Maajah (1557) and graded as “Ḥasan-Ṣaḥeeḥ” by Shaikh al-Albaanee, and there are two supporting chains, see Aḥkaam al-Janaaiz (183)
2️⃣ Al-Madkhal ilaa Ṣaḥeeḥ al-Bukhaaree (1/76)
3️⃣ Muqaddimah al-Fath (1/490), Tabaqaat al-Hanaabilah (1/374), Taareekh Baghdad (2/9), Tahdheeb al-Asmaa wal-Lughaat (1/74/1), Wafiyaat al-‘Ayaan (4/190), Tahdheeb al-Kamaal (no. 1169), Tabaqaat by as-Subki (2/220), and Siyaar ‘Alaam an-Nubala (12/402)
💠 Trusting Divine Decree: A Path to Inner Peace
The Prophet ﷺ taught us to seek guidance through Duaa al-Isitkhaarah. When a matter is not decreed for a person, he is encouraged to detach his heart from it to achieve a happier life and greater peace of mind. This isn't just a spiritual exercise; it’s a practical remedy for emotional turmoil. Duaa al-Istikhaarah ends by asking Allaah to make one content with whatever is decreed; a calm heart that isn't trapped in the “what ifs” of life.
This Du`aa provides a practical, emotional, and spiritual approach: seek Allaah’s guidance, accept the outcome, and train one’s heart to let go when things don’t go as planned.
In a world filled with choices, ambitions, and comparisons, many people experience regret or disappointment when things don’t turn out as they hoped, whether it’s a job, a relationship, or a dream. At times like these, one should remind himself that what he missed was never meant to reach him, and what reached him was never meant to miss him.
Many people today are anxious, regretful, or depressed over missed opportunities (jobs, relationships, etc.), whereas the Prophet ﷺ said…
👉 The Prophet ﷺ said: “And know that what has passed you by (and you have failed to attain) was not going to befall you, and what has befallen you was not going to pass you by.” [1]
👉 In another Hadeeth, the Prophet ﷺ said: “Know that whatever has befallen you, could not have passed you by; and whatever has passed you by, could not have befallen you.” [2]
👉 Ubaadah Ibn al-Saamit رضي الله عنه said to his son: “Son! You will not get the taste of the reality of Faith until you know that what has come to you could not miss you, and that what has missed you could not come to you.” [3]Abbaas
• Inner peace comes not from getting what you want, but from trusting that Allaah knows what’s best, even when it’s not what you expected.
• Inner peace comes from letting go of the emotional attachment.
• Inner peace comes from reminding yourself that perhaps the thing you are chasing is bad for you, and therefore, detaching yourself from it.
• Inner peace comes by replacing regret with gratitude (Shukr) for Allaah’s protection from what wasn’t meant for you.
📑 NOTES:
1️⃣ Mustadrak al-Haakim (6304), and it is “Hasan”. This is part of the instructions of the Prophet ﷺ to Ibn
2️⃣ Sunan Ibn Majah (77), Sunan Abu Dawood (4699), and graded as “Saheeh” by Shaikh al-Albaanee. This has been reported from Zaid Ibn Thaabit, Ubayy Ibn Kab, Abdullaah Ibn Mas`ood, and Hudhaifah رضي الله عنه
3️⃣ Sunan Abu Dawood (4700) and graded as “Saheeh” by Shaikh al-Albaanee
We are in no position to demand. We are merely seekers of grace (Faḍhl) from Allaah. The more one understands this, the more his heart will submit to Allaah in all humility, and Duaa al-Istikhaarah is a perfect example, explaining the Ḥadeeth of the Prophet ﷺ when he said:aa) is itself the worship”, he ﷺ then recited: {And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship (i.e., do not invoke Me) they will surely enter Hell in humiliation!”}
الدُّعَاءُ هُوَ العِبَادَةُ ثُمَّ قَرَأَ: {وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ}
“Supplication (Du
As previously mentioned, through Du`aa al-Istikhaarah, a person worships Allaah, relies (Tawakkul) on His decisions, and affirms His تعالى complete Knowledge of all things and His perfect Command over them, His Wisdom, and His Justice. The supplicant also acknowledges his own weaknesses, imperfect knowledge, limitations, and shortcomings.
Thus, considering all this, the supplicant is imploring Allaah تعالى to bestow upon him whatever He تعالى considers beneficial, even if the supplicant doesn’t understand the wisdom behind it.
💠 𝙄𝒏 𝑫𝙪𝙖𝒂 𝒂𝙡-𝙄𝒔𝙩𝒊𝙠𝒉𝙖𝒂𝙧𝒂𝙝…𝑨𝒛̣𝒉𝒆𝒆𝒎), “great” or “magnificent”, points to:
𝑨. 𝑫𝒊𝒗𝒊𝒏𝒆 𝑭𝒂𝒗𝒐𝒓, 𝑵𝒐𝒕 𝑬𝒏𝒕𝒊𝒕𝒍𝒆𝒎𝒆𝒏𝒕:
When the supplicant says: وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيمِ (“𝒂𝒏𝒅 𝑰 𝒂𝒔𝒌 𝒀𝒐𝒖 𝒇𝒐𝒓 𝒀𝒐𝒖𝒓 𝒈𝒓𝒆𝒂𝒕 𝒃𝒍𝒆𝒔𝒔𝒊𝒏𝒈𝒔”), this shows that everything Allaah تعالى gives to His servant is purely a favor from Allaah and not a right that a servant has earned. Instead, it is due to the perfection of His grace, سبحانه وتعالى.
All blessings are purely gifts from Allaah, and the servant has no inherent claim over Divine generosity. This perspective highlights the following key ideas:
𝒂. 𝑫𝒊𝒗𝒊𝒏𝒆 𝑮𝒆𝒏𝒆𝒓𝒐𝒔𝒊𝒕𝒚 (𝑭𝒂𝒅̣𝒉𝒍):
It emphasizes Allaah’s boundless generosity and benevolence. His blessings are not limited by human deeds but are given out of His own perfection and grace.
Allaah gives abundantly, generously, and without measure to whomever He تعالى wills, not because of who we are, but because of who He is: 𝑎𝑙-𝑅𝑎ℎ̣𝑚𝑎𝑎𝑛, 𝑎𝑙-𝐾𝑎𝑟𝑒𝑒𝑚, 𝑎𝑙-𝑊𝑎ℎℎ𝑎𝑎𝑏.
𝒃. 𝑯𝒖𝒎𝒊𝒍𝒊𝒕𝒚:
Through this supplication, a person humbles himself and approaches Allaah with humility. He recognizes his own limitations and that all good things come directly from Allaah’s favor, preventing feelings of entitlement or arrogance. So, the servant approaches Allaah not with demands, but with hope and reverence. And this is the essence of every supplication.
𝒄. 𝑮𝒓𝒂𝒕𝒊𝒕𝒖𝒅𝒆:
By acknowledging that blessings are a favor rather than a right, a person is more likely to be grateful for everything he receives, whether it’s health, wealth, or Faith.
𝑩. 𝑷𝒆𝒓𝒇𝒆𝒄𝒕𝒊𝒐𝒏 𝑶𝒇 𝑫𝒊𝒗𝒊𝒏𝒆 𝑮𝒓𝒂𝒄𝒆:
The adjective العظيم (𝒂𝒍-
a. The vastness and limitlessness of Allaah’s bounty.
b. The majesty of His giving, which is not constrained by human merit or logic.
Allaah gives abundantly, generously, and without measure to whomever He تعالى wills, not because of who we are, but because of who He is: al-Raḥmaan, al-Kareem, al-Wahhaab.
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💠 In Du`aa al-Istikhaarah, when the supplicant says:
وَاقْدُرْ لِي الخَيْرَ حَيْثُ كَانَ
“and ordain for me whatever is good for me”
He is asking Allaah تعالى to ordain for him whatever He تعالى views as good for him. Sometimes, the good (Khair) is in giving, and sometimes, the good (Khair) is in withholding. [1]
Shaikh Ibn al-`Uthaymeen said: “Meaning: wherever the Khair (goodness) is, guide me towards it, whether it is this thing or something else.” [2]
*SOME BENEFITS FROM THIS:*
A. This Du`aa Is A Prime Example Of Worship, Humility, And Tawakkul:
Du`aa al-Istikhaarah is a perfect example, explaining the Ḥadeeth of the Prophet ﷺ when he said:
الدُّعَاءُ هُوَ العِبَادَةُ ثُمَّ قَرَأَ: {وَقَالَ رَبُّكُمْ ادْعُونِي أَسْتَجِبْ لَكُمْ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ}
“Supplication (Du`aa) is itself the worship”, he ﷺ then recited: {And your Lord said: “Invoke Me, I will respond to your (invocation). Verily! Those who scorn My worship (i.e., do not invoke Me) will surely enter Hell in humiliation!”} [3]
As previously mentioned, through Du`aa al-Istikhaarah, a person worships Allaah, relies (Tawakkul) on His decisions, and affirms His تعالى complete Knowledge of all things and His perfect Command over them, His Wisdom, and His Justice. The person also acknowledges his own weaknesses, imperfect knowledge, limitations, and shortcomings.
Thus, considering all this, the individual is imploring Allaah تعالى to bestow upon him whatever He تعالى considers beneficial, even if the individual doesn’t understand the wisdom behind it.
B. Beseeching Allaah For Unrestricted Khair:
In Duaa al-Istikhaarah, وَاقْدُرْ لِي الخَيْرَ حَيْثُ كَانَ (“and ordain for me whatever is good for me”) and also in the Duaa رَبَّنَا آتِنَا فِي الدُّنْيَا حَسَنَةً {Our Lord! Give us in this world that which is good}, [4] both of these supplications share a similar meaning. In both instances, the person is asking Allaah تبارك وتعالى for what is truly beneficial, acknowledging that Allaah’s perspective of what is good is superior to his own.
Through these two supplications, the supplicant acknowledges that goodness is not confined to what is visible or desired, but may lie in unexpected places.
The phrase حَيْثُ كَانَ (“wherever it may be”) is linguistically powerful; it removes all conditions, preferences, and expectations.
The word حَسَنَةً is open-ended, encompassing all forms of goodness: good health, lawful wealth, peace, righteous spouse, beneficial knowledge, etc.
The phrase وَاقْدُرْ لِي is a request to Allaah not just to reveal the Khair, but also to decree it.
This is the moment when a person’s humility and his trust (Tawakkul) in Allaah come together to accept the Divine Will of al-Ḥakeem (the All-Wise). The supplicant is not asking for what he thinks is good, but for what Allaah knows is good. It’s a subtle but profound shift from desire-based prayer to wisdom-based surrender.
In both these Du`aa, the essence is humility, recognizing the limitations of human understanding and the perfection of Allaah’s Will. These supplications reflect a Believer’s deep awareness that what may seem good or bad to him may not truly be so, and that Allaah knows best what will lead to benefit in this life and the next.
﴿وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ﴾
{And Allaah Knows, while you do not know} [5]
*📑NOTES:*
[1] This was explained in Chapter 11 of this book
[2] Sharḥ Ṣaḥeeḥ al-Bukhaaree of Shaikh Ibn al-`Uthaymeen (4/256)
[3] Sunan al-Tirmidhee (2969, 3247, 3371, 3372), Sunan Abu Dawood (1479), and Sunan Ibn Maajah (3828) and graded as “Ṣaḥeeḥ” by Shaikh al-Albaanee. The verse is from Surah Ghaafir (40): 60
[4] Surah al-Baqarah (2): 201
[5] Surah al-Baqarah (2): 216
💠 Types Of Knowledge In The Qur’aan:
https://whatsapp.com/channel/0029Vae3NNe2P59qOGqubF24/680
A primary reason people become impatient during supplication is their attachment to worldly life and their heedlessness about the Hereafter, as Allaah تعالى stated:
تُرِيدُونَ عَرَضَ الدُّنْيَا وَاللَّهُ يُرِيدُ الْآخِرَةَ
{You desire the materials of this world, but Allaah desires (for you) the Hereafter} [1]
بَلْ تُؤْثِرُونَ الْحَيَاةَ الدُّنْيَا * وَالْآخِرَةُ خَيْرٌ وَأَبْقَىٰ
{But you prefer the worldly life, although the Hereafter is better and more lasting} [2]
يَعْلَمُونَ ظَاهِرًا مِّنَ الْحَيَاةِ الدُّنْيَا وَهُمْ عَنِ الْآخِرَةِ هُمْ غَافِلُونَ
{They know only the outside appearance of the life of the world, and they are heedless of the Hereafter} [3]
📑 NOTES:
1️⃣ Surah al-Anfaal (8): 67
2️⃣ Surah al-A`laa (87): 16-17
3️⃣ Surah al-Room (30): 7
The trials in life...
...are not for testing your personal (physical and mental) strength!
Rather, it is to test the strength...
...of (how much) you beseech Allaah for help, and (how much) Trust you have in His (promises)!
💠 Thematic Focus Of Duaa Al-Istikhaarah:aa explicitly states this by asking Allaah, the One Who knows the unseen, to guide him to what is truly best for him in his religious and worldly affairs, and his Hereafter. It’s an admission that only Allaah has perfect knowledge of what the future holds and what is genuinely beneficial.
The theme of Duaa al-Istikhaarah strongly concentrates on two of Allaah’s most Beautiful Names: al-Aleem (The All-Knowing) and al-Qaadir (The All-Powerful).
1️⃣ Al-Aleem (The All-Knowing): In Duaa al-Istikhaarah, when a person supplicates, he is acknowledging his own limited knowledge and inability to foresee the consequences of his choices. He is essentially saying: “O Allaah, You know and I do not know.” The Du
2️⃣ Al-Qaadir (The All-Powerful): By asking Allaah to “decree it for me” and “make it easy for me,” the supplicant is acknowledging Allaah’s absolute power and ability to make things happen or prevent them. He is entrusting the outcome to the One Who has complete control over all affairs. If a matter is good, he asks Allaah to make it easy and blessed; if it is bad or harmful, he asks Him to avert it and replace it with something better. This demonstrates reliance on Allaah’s omnipotence to shape events according to His Will.
Together, these Attributes form the spiritual backbone of Duaa al-Istikhaarah: Knowledge to guide and Power to enable.ilmika) and وَأَسْتَقْدِرُكَ بِقُدْرَتِكَ (wa astaqdiruka bi-qudratika) are not just requests, they are declarations of trust. The supplicant isn’t merely asking for a sign; he is affirming that Allaah’s Knowledge and Power are the only reliable sources for decision-making.
👉 The verbs أَسْتَخِيرُكَ بِعِلْمِكَ (astakheeruka bi
💠 Sometimes, it is not the length of the Du`aa that matters. What matters most is the sincerity in it:
👉 Ayyoob عليه السلام supplicated saying:
*{(O Allaah!) Verily, distress has seized me, and You are the Most Merciful of all those who show mercy}*
📚[Surah al-Anbiyaa’ (21): 83]
And Allaah تعالى responded saying:
*{So We answered his call}*
***
👉 Yunus عليه السلام supplicated saying:
*{Laa ilaaha illaa Anta [none has the right to be worshipped but You (O Allaah)], Subhaanaka (Glorified and Exalted) are You [above all that (evil) they associate with You]. Truly, I have been of the wrong-doers}*
📚 [Surah al-Anbiyaa’ (21): 87]
And Allaah تعالى responded saying:
*{So We answered his call}*
***
👉 Zakariyyah عليه السلام supplicated saying:
*{O My Lord! Leave me not single (childless), though You are the Best of the inheritors.}*
📚[Surah al-Anbiyaa’ (21): 89]
And Allaah تعالى responded saying:
*{So We answered his call}*
🌺 The Gardens of `Ibaadah (Worship) and Adhkaar (remembrance)
بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
Ibn al-Qayyim رحمه الله said:
❝There is no (true) comfort for man, or enjoyment, or pleasure (or satisfaction), or perfection except through knowing Allaah تعالى and loving Him (as such), and when feeling calm and tranquil while making His Dhikr (remembrance), and when finding joy and pleasure in trying to get nearer to Him (through obedience and worship), and yearning to meet Him. This is the Jannah (Paradise) of this worldly life, like how there is no comfort for him in the Hereafter nor success except by being in His (Allaah's) company, in the House of Delight, in the Jannah of the next life. For a man there are two Jannah, he will not be able to enter the second one if he does not enter the first one. I heard Shaikh al-Isaam Ibn Taymiyyah رحمه الله saying: ❝There is a Jannah in this world, whoever does not enter it will not be able to enter the Jannah of the Hereafter.❞❞
📚 [Madaarij al-Saalikeen (1/452)]
𝐀. 𝐒𝐮𝐟𝐟𝐢𝐜𝐢𝐧𝐠 𝐖𝐢𝐭𝐡 𝐖𝐡𝐚𝐭 𝐇𝐚𝐬 𝐁𝐞𝐞𝐧 𝐃𝐞𝐜𝐫𝐞𝐞𝐝:
“𝙈𝙖𝙠𝙚 𝙢𝙚 𝙥𝙡𝙚𝙖𝙨𝙚𝙙 𝙬𝙞𝙩𝙝 𝙞𝙩.” There are two aspects to understand this:
𝗮. 𝗪𝗵𝗲𝗻 𝗮 𝗽𝗲𝗿𝘀𝗼𝗻 𝗿𝗲𝗰𝗲𝗶𝘃𝗲𝘀 𝘄𝗵𝗮𝘁 𝗵𝗲 𝘀𝘂𝗽𝗽𝗹𝗶𝗰𝗮𝘁𝗲𝗱 𝗳𝗼𝗿:
The meaning here then becomes: “Make me content and satisfied so that I will never regret asking for it or be sorry that it happened because, at the time of supplication, this is what I desired, but I do not know how it will turn out.”
𝗯. 𝗪𝗵𝗲𝗻 𝗔𝗹𝗹𝗮𝗮𝗵 𝗱𝗲𝗰𝗿𝗲𝗲𝘀 𝘀𝗼𝗺𝗲𝘁𝗵𝗶𝗻𝗴 𝗲𝗹𝘀𝗲:
The meaning here would then become: “O Allaah! Make me content with what You have decreed.” Sometimes, the servant is unaware that what Allaah has decreed for him is good. So, if he is not pleased with what Allaah has decreed for him, his soul will stay attached to its original desire from which Allaah has diverted him. His soul will stay attached to it, and its life will be corrupted by its lack of contentment with the new good that has been written for it. For this reason, the servant seeks contentment.
Scholars have noted that the wording of Du`aa al-Istikhaarah is not just an incantation, it’s a reflection of the Believer’s spiritual strength. It shows:
a. Submission to Allaah’s Will: The Believer acknowledges that only Allaah knows what is truly good or harmful.
b. Contentment with Divine Decree: Even if the outcome is contrary to one’s desires, the Believer remains satisfied, knowing that Allaah chose what was best.
Receive the Glad tidings:
Abee Shuraih al-Khuzaaee رضي الله عنه said: (One day) the Prophet صلى الله عليه وسلم came out and said: “Receive the glad tidings! Receive the glad tidings! Don’t you bear witness that: ‘No one has the right to be worshiped except Allaah (لا إله إلا الله) and that I (Muhammad) am the Messenger of Allaah?” We said: Yes! He صلى الله عليه وسلم said: “Indeed! This Qur’aan is a rope, one end is in the Hand of Allaah, and the other end is in your hands. So hold fast to it. (If you do so), you will never go astray nor will you be destroyed after it.”aib al-Arnaoot said: It is “Hasan” as per the conditions of Imaam Muslim.]
[Saheeh Ibn Hibbaan (122), Musannaf Ibn Abee Shaibah (30006), al-Tabaraanee in al-Kabeer (491).
Shaikh al-Albaanee graded it as “Saheeh” in al-Saheehah (713) and in Saheeh al-Targheeb (38, 39).
Shaikh Muqbil graded it as “Hasan” in al-Saheeh al-Musnad (1231).
Shu
۩•۞•۩
Zaid bin Arqam رضي الله عنه said: The Prophet صلى الله عليه وسلم said: “Behold, for I am leaving amongst you two weighty things, one of which is the Book of Allaah عز وجل and that is the rope of Allaah. Whosoever holds firmly to it, will be the guided, and whosoever leaves it goes astray...”
[Saheeh Muslim (5923)]
۩•۞•۩
Narrated Zaid bin Arqam رضي الله عنه: The Messenger of Allaah صلى الله عليه وسلم said: “Indeed, I am leaving among you, that which if you hold fast to them, you shall not be misguided after me. One of them is greater than the other: The Book of Allaah is a rope extended from the sky to the earth, and my family - the people of my house - and they shall not split until they meet at the Hawd, so look at how you deal with them after me.”
[Sunan al-Tirmidhee (3788) and graded as “Saheeh” by Shaikh al-Albaanee]
💢💢The meaning of the phrase: ❝ {O you who believe!}❞💢💢
🎓 Ibn Masood and other scholars of the Salaf said:Uthaymeen said:
❝When you hear Allaah تعالى saying in the Qur’aan:
يَـأَيُّهَا الَّذِينَ ءَامَنُواْ
{O you who believe!}, then listen with full attention, for it is either some goodness that Allaah تعالى is enjoining, or an evil that He is forbidding.❞
📚 [Tafseer Ibn Katheer [Surah al-Baqarah (2): 23]]
🌴🌴🌴
🎓 Shaikh Ibn al-
❝The phrase {O you who believe!} indicates that acting upon the command with firm belief or complete obedience is one of the requisites of Imaan.
Similarly, it also indicates that opposing the command or doubting it or belying it is the negation of Imaan – either in total or in perfection (i.e. either a person may lose his Imaan completely or there will be deficiency in it).
Thirdly, in this there is motivation and allurement for the one being addressed, as if He تعالى is saying: If you truly believe, then hear and obey.❞
📚 [Tafseer of Surah al-Maaidah (5): 90 by Shaikh Ibn al-`Uthaymeen]
💠 In 𝐷𝑢`𝑎𝑎 𝑎𝑙-𝐼𝑠𝑡𝑖𝑘ℎ𝑎𝑎𝑟𝑎ℎ:
And when the supplicant says:
وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيمِ
“𝗮𝗻𝗱 𝗜 𝗮𝘀𝗸 𝗬𝗼𝘂 𝗳𝗼𝗿 𝗬𝗼𝘂𝗿 𝗴𝗿𝗲𝗮𝘁 𝗯𝗹𝗲𝘀𝘀𝗶𝗻𝗴𝘀”
He is asking Allaah تعالى to provide him out of His Great Blessings. This phrase in the supplication is an expression of humility, hope, and trust in Allaah’s kindness.
Shaikh Ibn al-`Uthaymeen said: “(When the supplicant says): “𝗮𝗻𝗱 𝗜 𝗮𝘀𝗸 𝗬𝗼𝘂 𝗳𝗼𝗿 𝗬𝗼𝘂𝗿 𝗴𝗿𝗲𝗮𝘁 𝗯𝗹𝗲𝘀𝘀𝗶𝗻𝗴𝘀”, this is a position where a person shows his need and humility to Allaah تعالى.” [1]
𝐀. 𝐁𝐞𝐬𝐞𝐞𝐜𝐡𝐢𝐧𝐠 𝐀𝐥𝐥𝐚𝐚𝐡 𝐭𝐡𝐫𝐨𝐮𝐠𝐡 𝐇𝐢𝐬 𝐆𝐫𝐚𝐜𝐞 (𝐅𝐚𝐝̣𝐡𝐥):
Beseeching Allaah through His Grace (𝐹𝑎𝑑̣ℎ𝑙) opens the doors to abundant blessings and takes care of a person’s needs and worries. This is also mentioned in another Ḥadeeth.Alee رضي الله عنه narrated that a Mukaatab [2] came to him and said: “Indeed I am not capable of my Kitaabah, [3] so help me.” He (Alee) said: “Should I not teach you words that the Messenger of Allaah ﷺ taught me? If you had a debt upon you similar to the mountain of Ṣeer, [4] Allaah would pay it on your behalf.” He (`Alee) said: “Say:
اللَّهُمَّ اكْفِنِي بِحَلَالِكَ عَنْ حَرَامِكَ، وَأَغْنِنِي بِفَضْلِكَ عَمَّنْ سِوَاكَ
Allaahummak-finee biḥalaalika an ḥaraamika, wa aghninee bi faḍhlika amman siwaak
𝗢 𝗔𝗹𝗹𝗮𝗮𝗵, 𝘀𝘂𝗳𝗳𝗶𝗰𝗲 𝗺𝗲 𝘄𝗶𝘁𝗵 𝗬𝗼𝘂𝗿 𝗹𝗮𝘄𝗳𝘂𝗹 𝗮𝗴𝗮𝗶𝗻𝘀𝘁 𝗬𝗼𝘂𝗿 𝗽𝗿𝗼𝗵𝗶𝗯𝗶𝘁𝗲𝗱, 𝗮𝗻𝗱 𝗺𝗮𝗸𝗲 𝗺𝗲, 𝗯𝘆 𝗬𝗼𝘂𝗿 𝗚𝗿𝗮𝗰𝗲, 𝗶𝗻𝗱𝗲𝗽𝗲𝗻𝗱𝗲𝗻𝘁 𝗼𝗳 𝗮𝗹𝗹 𝗼𝘁𝗵𝗲𝗿𝘀 𝗯𝗲𝘀𝗶𝗱𝗲𝘀 𝗬𝗼𝘂.” [5]
This narration, from Alee رضي الله عنه, is similar to 𝐷𝑢𝑎𝑎 𝑎𝑙-𝐼𝑠𝑡𝑖𝑘ℎ𝑎𝑎𝑟𝑎ℎ in meaning, in which a person is invoking Allaah, beseeching Him through His grace (Faḍhl), and seeking sufficiency through lawful means. By Allaah’s permission, this will be further explained under Chapter (21): “And Make Me Pleased With It.”
.📑 NOTES:
1️⃣ Sharḥ Ṣaḥeeḥ al-Bukhaaree of Shaikh Ibn al-`Uthaymeen (8/244)
2️⃣ Mukaatab. i.e., referring to a slave who has an agreement (Kitaabah) with his master to buy his freedom, where the slave agrees to pay a specified amount of money to the master. See Tuḥfatul Aḥwadhee.
3️⃣ The Kitaabah is the agreement for an amount of money as a price for the slave's freedom. Although the word Kitaabah means written but some of these contracts used to be verbal.
4️⃣ Ṣeer (also known as Ṣabeer and Ṣibr) is among the highest mountains in Yemen and the Arabian Peninsula
5️⃣ Sunan al-Tirmidhee (3563) and graded as “Ḥasan” by Shaikh al-Albaanee. See al-Ṣaḥeeḥah (266)
In continuation of the earlier post…
𝐂. 𝐏𝐫𝐚𝐜𝐭𝐢𝐜𝐚𝐥 𝐑𝐞𝐟𝐥𝐞𝐜𝐭𝐢𝐨𝐧:
Whenever a person says this phrase: وَأَسْأَلُكَ مِنْ فَضْلِكَ العَظِيمِ (“and I ask You for Your great blessings”), he should remind himself: “I am not worthy because of my actions, I am hopeful only because of His Mercy and Grace (Faḍhl).” This aligns with the Prophet’s ﷺ own words.
`Aaishah and Abu Hurairah رضي الله عنهما narrated that Allaah’s Messenger ﷺ said:
لَنْ يُدْخِلَ أَحَدًا عَمَلُهُ الْجَنَّةَ
“The good deeds of any person will not make him enter Paradise.” (i.e., none can enter Paradise through his good deeds alone.) They (the Prophet’s companions) said: “Not even you, O Allaah’s Messenger ﷺ?” He ﷺ said:
لَا، وَلَا أَنَا، إِلَّا أَنْ يَتَغَمَّدَنِي اللهُ بِفَضْلٍ وَرَحْمَةٍ، فَسَدِّدُوا وَقَارِبُوا
“Not even myself, unless Allaah bestows His Favor and Mercy on me. So be moderate in your religious duties and do the deeds that are within your ability…” [1]
In another narration, he ﷺ said:
لَنْ يُنَجِّيَ أَحَدًا مِنْكُمْ عَمَلُهُ
“"The deeds of anyone of you will not save you (from the Hell Fire).” (i.e., none among you can attain salvation purely because of his deeds). They said: “Even you (will not be saved by your deeds), O Allaah’s Messenger ﷺ?” He ﷺ said:
وَلاَ أَنَا، إِلاَّ أَنْ يَتَغَمَّدَنِي اللَّهُ بِرَحْمَةٍ، فَسَدِّدُوا وَقَارِبُوا
“No, even I (will not be saved) unless and until Allaah bestows His Mercy on me. Therefore, do good deeds properly, sincerely and moderately…” [2]
Jaabir رضي الله عنه reported: I heard Allaah’s Messenger ﷺ as saying:
لاَ يُدْخِلُ أَحَدًا مِنْكُمْ عَمَلُهُ الْجَنَّةَ وَلاَ يُجِيرُهُ مِنَ النَّارِ وَلاَ أَنَا إِلاَّ بِرَحْمَةٍ مِنَ اللَّهِ
“None of you would get into Paradise because of his good deeds alone, and he would not be rescued from Fire, not even I, but because of the Mercy of Allaah.” [3]
Whatever Allaah bestows upon us is from His Faḍhl (Favor, Grace, Blessing) and Raḥmah (Mercy). Do not be carried away by your good deeds, because no matter how much we praise Allaah, it will always fall short, and our good deeds will always be deficient. [4] Our good deeds alone are not sufficient to help us enter al-Jannah (Paradise) or save us from the punishment of Hellfire, but for our good deeds, Allaah will reward us generously and will determine the ranks we will occupy in al-Jannah by Allaah’s Faḍhl. So, when you supplicate, be humble; and when you do good deeds, be moderate and constant.
📑 𝑵𝑶𝑻𝑬𝑺:
1️⃣ Ṣaḥeeḥ al-Bukhaaree (5673, 6464, 6467) and Ṣaḥeeḥ Muslim (75-2816, 76-2816)
2️⃣ Ṣaḥeeḥ al-Bukhaaree (6463) and Ṣaḥeeḥ Muslim (71-2816, 73-2816, 74-2816)
3️⃣ Ṣaḥeeḥ Muslim (77-2817)
4️⃣ A lot of people are content with the small amount of worship they perform, yet on the Day of Judgment, there will be Angels who will be saying:
سبحانَكَ! ما عبدناك حَقَّ عبادتِكَ
“O Allaah! We did not worship You as You ought to have been worshiped.”
And if ever one gets amazed at his good deeds and acts of worship, and starts feeling proud that he has fulfilled his duty, then remember that the best of creation (the Prophet ﷺ), in the best part (the last-third) of the night, in the best position (prostration), while doing the best action (Ṣalaah), supplicated saying:
لَا أُحْصِي ثَنَاءً عَلَيْكَ أَنْتَ كَمَا أَثْنَيْتَ عَلَى نَفْسِكَ
“I cannot offer you the praise you deserve; indeed, you are as the way you have praised yourself.”
💠 The Path Towards Success
🎙 Shaikh Ibn al-`Uthaymeen
https://youtube.com/shorts/Vz1CrmgXM4U?si=pNAes_KGsRmedcYl
⚡ April fool’s day?!
⚡ Playing pranks?!
⚡ Telling lies to have fun?!
🔊The Prophet صلى الله عليه وسلم said: ❝He is not from us who deceives us.❞
📚 [Sunan Abu Dawood (3452) and Sunan Ibn Maajah (2224) and graded as “Saheeh” by Shaikh al-Albaanee]
🔊Mu’aawiyah ibn Haydah رضي الله عنه said: I heard the Prophet صلى الله عليه وسلم say: ❝Woe to the one who talks to make the people laugh and tells lies, woe to him, woe to him.❞
📚[Sunan al-Tirmidhee (2315) and Sunan Abu Dawood (4990) and graded as “Hasan” by Shaikh al-Albaanee].
🔊Narrated Abdullaah ibn as-Saa’ib ibn Yazeed رضي الله عنه: The Messenger of Allaah صلى الله عليه وسلم said: ❝None of you should take the property of his brother in amusement (i.e. jest), nor in earnest. If anyone takes the staff of his brother, he should return it.❞Abdul Rahmaan ibn Abu Layla: The Companions of the Prophet صلى الله عليه وسلم told us that they were travelling with the Prophet صلى الله عليه وسلم. A man among them went to sleep, and another one of them went to the rope which he had with him. He took it, by which he (the one who was sleeping) got frightened. The Prophet صلى الله عليه وسلم said: ❝It is not lawful for a Muslim that he frightens a Muslim.❞
📚[Sunan Abu Dawood (5003) and graded as “Hasan” by Shaikh al-Albaanee]
🔊Narrated
📚[Sunan Abu Dawood (5004) and graded as “Saheeh” by Shaikh al-Albaanee]
💠 Did we not give you lives long enough...
👉 The Shaikh's reaction when he realized that he is referring to the likes of himself, who have reached the age of sixty or more...
https://youtu.be/C29h3FIgxFs
💠The relationship between Taqwa of Allaah and Good Manners:
بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
The Prophet صلى الله عليه وسلم said: “Whoever believes in Allaah and the Last Day, let him treat his neighbor well (in another narration it is: let him not harm his neighbor). Whoever believes in Allaah and the Last Day, let him honor his guest. Whoever believes in Allaah and the Last Day, let him say something good or else remain silent.”
📚[Saheeh al-Bukhaaree and Saheeh Muslim (in another narration it is also mentioned: “and whoever believes in Allaah and the Last Day, should unite the bond of kinship (i.e. keep good relation with his Kith and kin”)]
🎓Ibn al-Qayyim رحمه الله said:
"The Prophet صلى الله عليه وسلم established a relationship between Taqwa (Fear/God consciousness) of Allaah and Good Manners, because Taqwa of Allaah improves the relation between the servant and his Lord, and good manners improve the relation between the servant and the other creation. Therefore, Taqwa of Allaah makes it possible for Allaah to love him and good manners make it possible for the people to love him."
📚[al-Fawaaid (1/54)]
💠Prohibition of raising one's eyes towards the sky during the Salaah
🎓 Shaikh Ibn al-Uthaymeen
🔗 https://ilm4all.blogspot.com/2015/07/brief-comments-on-riyaadh-al-saaliheen_7.html?m=1#more
🌿 Do You Know The Difference Between (عَالِمُ الْغَيْبِ) and (عَلَّامُ الغُيُوبِ)?
In Du`aa al-Istikhaarah, when the person says:
وَأَنْتَ عَلَّامُ الغُيُوبِ
_“and You know all that is hidden and the unseen”_
He acknowledges that only Allaah has the knowledge of the unseen. Part of Allaah’s Knowledge about the unseen is that He تعالى knows what will happen in the future, and He تعالى knows what has happened in the past, and nothing from the present is hidden from Him. [1]
The phrase: (عَالِمُ الْغَيْبِ) {the Knower of the Unseen} is in singular form, and it refers to the Absolute (or Universal) Unseen and does not require an exaggerated expression. This phrase appears six times in the Qur’aan. [2] Whereas, the phrase: (عَلَّامُ الغُيُوبِ) {Knower of all the secrets (and unseen)} is in plural form and appears four times in the Qur’aan. [3] It refers to numerous unseen matters, and Allaah knows them all and is aware of the secrets of every unseen thing, even the most subtle details. The plural form is mainly used to denote the multitude of secrets, especially those within people's hearts, and more broadly, the secrets of all the creation. As Allaah تعالى says in Surah al-Tawbah:
﴿أَلَمْ يَعْلَمُوا أَنَّ اللَّهَ يَعْلَمُ سِرَّهُمْ وَنَجْوَاهُمْ وَأَنَّ اللَّهَ عَلَّامُ الْغُيُوبِ﴾
{Know they not that Allaah knows their secrets, and their _Najwaa_ (conspiracies), and that Allaah is the All-Knower of the unseen?} [4]
On the Day of Judgment, when the Messenger will be asked about the actions of their people, they will respond, saying:
﴿يَوْمَ يَجْمَعُ اللَّهُ الرُّسُلَ فَيَقُولُ مَاذَا أُجِبْتُمْ ۖ قَالُوا لَا عِلْمَ لَنَا ۖ إِنَّكَ أَنتَ عَلَّامُ الْغُيُوبِ﴾
{[Be warned of] the Day when Allaah will assemble the Messengers and say: “What was the response you received?” They will say: “We have no knowledge. Indeed, it is You who is Knower of the unseen”} [5]
📑 *NOTES* :
[1] See Chapters 6 and 11 of this book
[2] In Surah al-Anaam (6): 73; Surah al-Rad (13): 9; Surah al-Sajdah (32): 6; Surah al-Ḥashr (59):22; Surah al-Taghaabun (64): 18; and Surah al-Jinn (72): 26
[3] In Surah al-Maaidah (5): 109, 116; Surah al-Tawbah (9): 78; Surah Saba’ (34): 48
[4] Surah al-Tawbah (9): 78
[5] Surah al-Maaidah (5): 109
Examples on how Shaitaan gradually takes a person from committing minor sins to major sins:
*(The 3 types of sins that Shaitaan commands)*
بسم الله والحمد لله والصلاة والسلام على رسول الله ، وبعد
Allaah تعالى said:
وَلَا تَتَّبِعُوا خُطُوَاتِ الشَّيْطَانِ ۚ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ * إِنَّمَا يَأْمُرُكُم بِالسُّوءِ وَالْفَحْشَاءِ وَأَن تَقُولُوا عَلَى اللَّـهِ مَا لَا تَعْلَمُونَ
❝{and follow not the footsteps of Shaitaan (Satan). Verily, he is to you an open enemy. He commands you only what is Soo’ (evil) and Fahshaa’, and that you should say against Allaah what you know not}❞
📚[Surah al-Baqarah (2): 168-169]
⭐ Shaikh Ibn al-Uthaymeen رحمه الله explained: ⭐Uthaymeen.
❝Al-Soo’: every type of disobedience and Minor sins.
Al-Fahshaa’: Major sins, like fornication.
Shaitaan commands to do both type of sins, the minor as well as the major ones. The minor sins are removed by the good deeds as long as the person avoids the major sins. Still the Shaitaan commands the people to do the minor sins because, when a person does a sin after another, it corrupts him and it corrupts his heart…
Shaitaan also commands one to say against Allaah without knowledge, i.e. you attribute a saying to Allaah without knowledge.❞
--end of quote
📚 from the Tafseer by Shaikh Ibn al-
⚡⚡⚡
This is how Shaitaan gradually deceives the people. He engages them in minor sins. Once they are adapted to these minor sins, he directs them towards the major sins.
But the worst of all these sins is that a person speaks about Allaah and His Deen without knowledge. Making things Halaal or Haraam according to his understanding; interpreting the Book of Allaah according to his understanding; overlooking the authentic Ahaadeeth because it conflicts with his understanding and so on.
We ask Allaah for His protection and for our well-being.
Allaah does not close a door at a servant - out of His (Divine) Wisdom...
Except that He opens for him (another) door - out of His (infinite) Mercy