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Posted By Topic: Hadith regarding the dua of the fasting person

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ifthikar.saifudeen
11-15-2003 @ 12:27 AM    Notify Admin about this post
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Assalaamualaikum,

Could someone please check on the authenticiy of the hadith below.

I read the hadith in Tafsir ibn Kathir (Eng. Trans. vol 1, pgs 507-508 "abridged by a group of scholars under the supervision of Shaykh Safiur-Rahman Al-Mubarakpuri", pub. Darrussalaam.) :

"In the Musnad of Imam Ahmad and the Sunans of At-Tirmidhi, An-Nasai and Ibn-Majah it is recorded that Abu Hurayrah narrated that Allah's Messenger (sallallaahu alaihi wasallam) said :

'Three persons will not have their supplication rejected:  the just ruler, the fasting person until breaking the fast, and the supplication of the oppressed person, for Allah raises it above the clouds on the Day of Resurrection, and the doors of heaven will be opened for it, and Allah says, 'By My grace! I will certainly grant it for you, even if after a while.''"

[Ahmad 3:544, Tuhfat Al-Ahwadhi 7:229, and Ibn Majah 1:557]

Barakallah feek,
Ifthikar

Moosaa
11-15-2003 @ 12:20 PM    Notify Admin about this post
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In the Name of Allaah, Ar-Rahmaan, Ar-Raheem...

The Authenticity

Al-Albaanee said, "It is dha'eef, however the first part of the hadeeth comes saheeh (in other narrations) with the phrase, 'the traveler,' in the place of, 'the just imaam.'  And in one narration: 'the parent."

Source: Sunan At-Tirmithee #3598 (new printing from Ma'aarif).

He also explained its weakness in Silsilatul-Ahaadeethidh-Dha'eefah (#1358).


Other Similar Narrations

1. Al-Albnaanee mentions in Silsilatul-Ahaadeethis-Saheehah (#596):

On the authority of Aboo Hurayrah, may Allaah be pleased with him, the Messenger of Allaah (sallallaahu 'alayhe wa sallam) said:






"There are three answered supplications that there is no doubt about: [1] The supplication of the parent; [2] The supplication of the traveler; And [3] the supplication of the oppressed."*


The hadeeth is collected by Aboo Daawood, At-Tirmithee, and others [according to Al-Albaanee], and it is hasan lighayrihi [as Al-Albaanee mentioned], due to a shaahid for it on the authority of 'Uqbah ibn 'Aamir:






"Three will have their supplications answered: [1] The parent; [2] The traveler; And [3] the oppressed."


It is found in the Musnad of Imaam Ahmad [according to Al-Albaanee].

2. Another narration with similar wording is found in the Silsilah (#1797) from the Sunan of Al-Bayhaqee.


The Supplication of the Oppressed

As far as the oppressed person is considered, then they are in a great position with Allaah, due to what is mentioned in the hadeeth of Al-Bukhaaree (#1496) and Muslim (#121), from the advice of the Prophet (sallallaahu 'alayhe wa sallam) when he sent Mu'aath to Yemen:




"And be afraid of the supplication of the oppressed, for verily there is no hijaab between it and Allaah!"


And in another hadeeth in Bukhaaree:




"Be afraid of the supplication of the oppressed, for verily the supplication of the oppressed is answered."


And in one narration in Saheeh Muslim, we find that the Messenger of Allaah (sallallaahu 'alayhe wa sallam) himself used to seek refuge in Allaah from the supplication of the oppressed every time he traveled:













And this warning even includes the supplication of the oppressed disbelievers!  As the Prophet (sallallaahu 'alayhe wa sallam) said:




"Be afraid of the supplication of the oppressed, even if he be a disbeliever, for verily it has no hijaab."


Collected by Imaam Ahmad as mentioned by Al-Albaanee in the Silsilah (#767).

Some points of explanation:

1 - Ibn Al-'Arabee said, as quote by Ibn Hajr (Fath 3/439), "Even though the hadeeth comes in an (apparently) unrestricted manner, it is still restricted by the other hadeeth that mentions the three kinds of people who supplicate: [1] Either it will be given to him now; [2] Or it will be stored for him for later; Or [3] a similar evil will be prevented from reaching him."

2 - As-Suyootee [d.911] explained it, "Keep away from oppression so the oppressed does not supplicate against you." [At-Tawtheeh (3/1205]

3 - Al-Ubbee [d.828] said in his explanation of Saheeh Muslim [1/166], "This shows the permissibility of supplicating against the oppressor, since warning from it being accepted is an apporoval of it.  And Maalik allowed it, even in salaah.  The only real discussion is found in the argument: Which is better - supplicating or not supplicating (against the oppressor)?  So the correct position is that we make a difference.  It is better to supplicate against someone whose oppression has become widespread as he is causing corruption on earth, and it is better not to supplicate against someone who oppresses you (individually), as that reaps more reward."

4 - About what affairs will the supplications be answered?  Firstly, the most obvious answer is: against the oppressor.  This is obvious from the wording of the narrations.  Furthermore, Al-Mubaarakfooree [d.1353] said that is refers to supplications made "for those who aid him and assist him, those who comfort him and make his affair easier, or against the oppressor no matter what kind of oppression has occurred." [Tuhfatul-Ahwathee, 9/380]

5 - People who are slandered or oppressed in any way should not feel sad, rather they have been given a great status with Allaah, that they raise their hands to Rabb Al-'Aalameen and their supplications will be answered as a result of the oppression they are facing.

6 - There are many stories and examples to give, like the hadeeth of Jurayj, or the story of Sa'd ibn Abee Waqqaas in the time of 'Umar's khilaafah.

And Allaah knows best.

---

* Why did I translate the word "waalid" as "parent" and not "father"?  Al-Mubaarakfooree said, "The mother is not mentioned, as her rights are even more established, so then her supplication is more rightly answered."  And actually the word "waalid" does include the mother linguistically since it is general, just as the two parents are called "waalidaan" and sons and daughters are also called "walad" and "awlaad" in a general way.

Moosaa Richardson

********************




This message was edited by Moosaa on 11-15-03 @ 2:34 PM

Moosaa
11-15-2003 @ 4:01 PM    Notify Admin about this post
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: ѡ : ȡ .   : ɿ

This message was edited by Moosaa on 11-15-03 @ 4:08 PM

ifthikar.saifudeen
11-15-2003 @ 8:29 PM    Notify Admin about this post
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Jazakallah khair brother Moosaa for clarifying the status of the hadith.

Barakallah feek,
Ifthikar



abu.abdul.azeez
11-15-2003 @ 9:44 PM    Notify Admin about this post
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You said:
quote:
And actually the word "waalid" does include the mother linguistically since it is general, just as the two parents are called "waalidaan" and sons and daughters are also called "walad" and "awlaad" in a general way.
This generality occurs explicitly in the statement of Allaah 'Azz wa Jal:

 An-Nisa (4):11

Allh commands you as regards your children's (inheritance); to the male, a portion equal to that of two females; if (there are) only daughters, two or more, their share is two thirds of the inheritance; if only one, her share is half. For parents, a sixth share of inheritance to each if the deceased left children; if no children, and the parents are the (only) heirs, the mother has a third; if the deceased left brothers or (sisters), the mother has a sixth. (The distribution in all cases is) after the payment of legacies he may have bequeathed or debts. You know not which of them, whether your parents or your children, are nearest to you in benefit, (these fixed shares) are ordained by Allh. And Allh is Ever AllKnower, AllWise.


So the word 'awlaadikum' here refers to both daughters and sons as is obvious from the aayah. Jazaakum Allaah Khayran for the excellent research as usual.


------------------------------------------
Abu 'Abdil-'Azeez al-Misree

oummou.assia
11-16-2003 @ 3:49 PM    Notify Admin about this post
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bissmillahi ar rahmani ar rahim

assalamou 'alaykoum

What about the dou'ah (its level of authenticity)when one is breaking his fast:

"dhahaba ath dhama-ou wa btallati al 'ourouqou wa thabata al ajrou inshaAllah.", from  Abou Dawoud (2/306) and others. They put a note: "see 'sahih al jama'' (4/209),
wa jazakoum Allahou khairan.

What about the books of dou'a by Sa'id al Qahtani, are they to be trusted and refered to?
and anyone has a good concise book of dou'a to advise us to buy?

" al haqqou min rabbikoum" (Ali 'Imran).






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