Taraweeh 8 or 20?

TARÂWIH SALAH – EIGHT RAKÂTS OR TWENTY?

There is a growing misconception among present-day Muslims (especially the younger generation) that the Tarâwih Salâh which is performed during the month of Ramadhân constitutes eight rakâts only. This is however incorrect because:

1. It is in conflict with the Sunnah

2. It is in conflict with the Ijmâh [consensus] of the Sahâbah (R.A.)

3. It is in conflict with the Ijmâh (consensus) of the four madhâhib.

THE SUNNAH IN THIS REGARD

Although many, Ulema (eg. Hafiz Ibn Taymiyyah, Allâmah Subki and Qâdi Shawkâni) are of the opinion that Rasulullah Sallallahu alaihi wasallam never fixed the exact number of rakâts for the Tarawih salâh, we are convinced that the Sunnah is twenty rakâts because the twenty rakât Tarâwih was introduced by Hadrat Umar R.A. and Rasulullah Sallallahu Alayhi Wasallarn had commanded us to follow the Khulafa-e-Râshdîn (especially Hadrat Abu Bakr and Hadrat Umar R.A.). Rasulullah Sallallahu Alaihi Wasallam said: “Hold firmly on to my Sunnah and the Sunnah of the Khulafa-e-Râshidîn.” “Follow the two after me (i.e. Hadrat Abû Bakr and Hadrat Umar.

Allâmah Badrud-Dîn Aini, writes that we understand from the above Hadîth that those who follow Hadrat Abû Bakr and Hadrat Umar R.A. will be rewarded and those who do not follow them will be punished.

THE IJMA [CONSENSUS] OF THE SAHABAH R.A.

The twenty rakât Tarâwih that was introduced by Hadrat Umar R.A. was unanimously accepted by all the Sahâbah R.A. without any objection. In other words, they had ijma [consensus] in this regard. Many âyât of the Qur’ân and ahâdith of Rasulullah Sallallahu Alaihi Wasallam denote the Shari authority (hujjiyyah) of Ijmâ’. Among those are:

“And whoever opposes the Rasul after the guidance (of Allah) has been manifested unto him, and follows other than the believers way. We appoint for him that unto which he himself has turned, and we expose him unto Jahannam – a hopeless journey’s end.” “My Ummah will never unite upon bâtil (falsehood., deception).

In addition to the above, it should also be borne in mind that consensus of the Sahabah R.A. represents the highest and most authoritative form of ijmâ’.

A CLOSER LOOK AT THE FOUR MADHAHIB

While Imam Hanifah, Imam Shâfi’i and Imam Ahmed bin Hanbal R.A. agree that the Tarâwih Salâh comprises of twenty rakâts, there are two narrations from Imam Mâlik According to one narration he too agrees that the Tarâwih Salâh comprises of twenty rakâts. Ibn Qâsim has however narrated from Imam Mâlik, that he preferred thirty-six rakâts and three rakâts witr thereafter. (Most Mâliki textbooks however mention the twenty rakât narration only).

This however does not mean that Imam Mâlik rejected the ijmâ’ of the Sahâbah R.A. The standard practice n Madinah at that time was thirty-six rakâts and the reason for performing thirty-six rakâts was that the people of Makkah would perform tawâf after every four rakâts of Tarâwih. Because tawâf can only be performed in Makkah, the people of Madinah would perform an additional four rakâts nafl salâh after every four rakâts of Tarâwih.

Considering the above and the fact that these additional sixteen rakâts (4×4) were regarded as nafl (and not Sunnah mu’akkadah as in Tarâwih) and were performed individually. we may conclude that Imarn Mâlik and the other Fuqahâ of Madinah also agreed that the actual Tarâwih comprises of twenty rakâts only.

NOTE 1

According to Sheikh Atiyyah Muhammad Sâlim, from the fourth Hijri century, only twenty rakâts Tarâwih were performed in Madinah. Thereafter in the 8th century when Imam Zain-ud-Dîn AI-Irâqi was appointed the Imam of Masjid-un-Nabawi the people would return to the Masjid later during the night to perform the additional sixteen rakâts. The famous historian As-Sa’ûd writes that this practice continued until the late ninth and early tenth Hijri century.

NOTE 2

It is not permissible to oppose the consensus of the four madhâhib. This is understood from the fact that Rasulullah Sallallahu Alaihi Wasallam had commended us to follow the Sawâd-al-A’zam (vast majority). Since all the other true madhâhib do not any longer exist, these four madhâhib represent the Sawâd-al-A’zam.

NOTE 3

Many Ulema (eg. Abu Ja’far Tahâwl, Abu Eesa Tirmizi, Ibn Rushd Qurtabi, Ibn Qudâmah Maqdisi, etc.) have discussed the divergent opinions of the Fuqahâ [jurists] in various topics. None of them have ever mentioned a single Faqîh [jurist] who held the opinion that the Tarâwih salâh had eight rakâts only.

THE NARRATION OF HADHRAT Â’ISHA R.A.

Imam Bukhari R.A., has recorded a narration from Hadrat Â’isha R.A.. in which she says:

“Rasulullah Sallallahu Alaihi Wasallam would never read more than eleven rakâts – neither in Ramadhân nor in any other month. He would perform four rakâts and do not ask of their beauty and length. He would thereafter perform another four rakâts and do not ask of their beauty and length. He would thereafter perform three rakâts.” Hadrat Â’isha R.A. says that she (once) asked Rasulullah sallallahu alaihi wasallam whether he slept before performing the witr salâh. Rasulullah Sallallahu alaihi wasallam replied: “O Â’isha! My eyes sleep but not my heart.”

This Hadîth is often cited in substantiation of the claim that Rasulullah Sallallahu Alaihi Wasallam performed only eight rakâts in the Tarâwih Salâh. It is however incorrect to make such a deduction from this Hadîth because this Hadîth is discussing the Tahajjud Salâh and ‘h Salâh and not the Tarâwih The words “nor in any other month” are a clear indication that this Hadîth is not regarding the Tarâwîh Salâh. (Tarâwih is not Performed in any other month besides Ramadhân.)

There is a Hadith in which Hadrat Â’isha R.A. narrates that during the last ten days of Ramadhân. Rasulullah Sallallahu alaihi wasallam would stay awake throughout the night and he would exert himself in ibâdah. It is possible that upon hearing this narration from Hadrat Â’isha R.A. some people would think that compared to the rest of the Year, Rasulullah Sallallahu alaihi wasallam read more rakâts of Tahajjud Salâh in Ramadhân. In order to dispel such doubts, Hadrat Â’isha R.A. explained that Rasulullah Sallallahu alaihi wasallam’s Tahajjud Salâh always comprised of eleven lengthy Rakâts irrespective of whether it was Ramadhân or any other month.

Imam Bukhâri R.A., has quoted the above mentioned Hadith of H@rat A’isha R.A. in the following chapters of his Al-Jâmi As-Sahîh:

The chapter regarding Nabî’s (Sallallahu alaihi wasallam) salâh during the nights of Ramadhân and other months.
The chapter regarding the virtue of salâh during Ramadhân.
The chapter that Nabi’s Sallallahu alaihi wasallam eyes would sleep but not his heart.
The chapter on Witr salâh.

Imam Bukhari’s R.A. not including this Hadith in the chapter on Tarâwih indicates that he too understood that this Hadith discussed the Tahajjud salâh and not the Tarâwih Salâh. In fact, none of the Muhaddithîn [scholars of Hadîth] have included this Hadith in the chapter on Tarâwih. Imam Muhammad Al-Marwazi R.A. has in his book “Qiyâm-ul-Layl” dedicated a separate chapter to discuss the number of rakâts of the Tarâwlh salâh. Despite quoting a number of Ahâdith in this chapter, he has not in the slightest manner indicated to this Hadîth of Hadrat Â’isha R.A.

IS TAHAJJUD AND TARAWIH THE SAME?

Proponents of the eight rakât Tarâwih reject the above explanation saying that Tahajjud and Tarâwih is the same salâh. This claim Is also incorrect because there is a vast difference between the two. Among the various differences between the Tahajjud and Tarâwih salâh is:

Tahajjud was introduced in Makkah and Tarzâwih in Madinah,

Tarâwih is performed immediately after the Esha salâh whilst Tahajjud is performed much later at night (in the last third of the night).

NOTE: Neither Imam Bukhâri and Imam Marwazi nor any other Muhaddith regarded Tahajjud and Tarâwih as the same!

WEAK SUBSTANTIATION

There is a Hadith that is attributed to Hadrat Jâbir R.A. in which he narrates that once during the month of Ramadan Rasulullah Sallallahu alaihi wasallam led them in eight rakâts (of Tarâwih) and thereafter the Witr salâh. The following night they gathered in the Masjid hoping that Rasulullah Sallallahu alaihi wasallam would once again lead them in salâh as he had done the previous night. They however continued waiting for Rasulullah Sallallahu alaihi wasallam till the morning. In the morning Rasulullah Sallallahu wlaihi wasallam explained to them the reason for not joining them. He said that he had feared that Witr would be made compulsory, upon them.

This Hadîth is however extremely, weak and can never form the basis for any Shar’i ruling. The person claiming that he is narrating this Hadîth from Hadrat Jâbir R.A.. is Eesa bin Jâriyah. He is an extremely unreliable narrator. Imam Nasa’i and Imam Abû Dawûd R.A. have both called him “Munkar-ul-Hadîth” – one whose narrations are Munkar. A munkar narration is the narration of an untrustworthy narrator that contradicts the narration of a group of trustworthy narrators. Imam Nasa’i R.A. has also called him “Matrûk”. Matrûk literally means left alone but in this context it means that Eesa bin Jâriyah is an unreliable narrator. The Muhaddithîn normally use the word Matrûk (and many other words) to show the unreliability of a narrator.

Muhammad bin Humaid Ar-Râzi, another narrator in this Hadith’s chain of transmisson [sanad] is also very weak. Some Muhaddithîn (eg. Imam Abu Zur’ah) have declared him a liar.

THE NARRATION OF HADHRAT SÂ’IB IBN YAZID R.A.

Imam Mâlik R.A. has recorded a narration from Hadrat Sâ’ib bin Yazid R.A. that Hadrat Umar R.A. had commanded Hadrat Ubay bin Ka’b and Hadrat Tamim Dâri R.A. to lead the people in eleven rakâts of salâh (eight rakâts Tarâwih and three rakâts Witr).

It is often claimed on the basis of this narration that Hadrat Umar R.A. had commanded the performance of only eight rakâts Tarâwih and not twenty.

However, a thorough study of the chains of transmission (asânid) of this narration reveals that three people have narrated from Hadrat SS’lb bin Yazld R.A. They are:

i) Hârith bin Abdir Rahmân

ii) Yazld bin Khusayfah

iii) Muhammed bin Yusuf

Hârith bin Abdir Rahmân and Yazid bin Khusayfah have narrated twenty rakâts from Hadrat Sâ’ib R.A. Yazid bin Khusayfah also has three students namely Ibn Abi Dhib, Muhammed bin Ja’far and Imam Mâlik. All three have narrated twenty rakâts from Yazid.

Muhanimed bin Yusuf also has three students. They are:

Imam Mâlik
Ibn Ishâq
Da’ud bin Qays

While Imam Mâlik narrates eleven rakâts from Muhammed bin Yusuf, Ibn Ishâq narrates thirteen rakâts and Da’ud bin Qays narrates twenty one rakâts.

When a Hadith is transmitted in different manners so that the contents of each transmission differ and it is not possible to give preference to any particular transmission, the Muhaddithîn call it Mudtarib. The Mudtarib Hadith is regarded as unsound and insufficient evidence for the deduction of any Shar’î ruling. Muhammed bin Yusuf’s narration is an ideal example of a Mudtarib Hadith.

On the contrary, the narrations of Harith bin Abdir Rahmân and Yazîd bin Khusayfah are authentic and supported by many other narrations in the books of Hadîth.

HÂFIZ IBN TAYMIYYA’S R.A. OPINION

Some of Ibn Taymiyya’s writings imply that he was of the opinion that eight rakâts, twenty rakâts, thirty rakâts, thirty-six and forty rakâts are all sunnah. It is clear from the preceding discussion that we do not agree with him. Nevertheless, he also explains that the more virtuous (and preferred) practice differs according to the condition of the Muslims. If the Muslims are able to perform eight very lengthy rakâts as was the practice of Rasulullah Sallallahu alaihi wasallam, the performance of eight rakâts would be better. However, if they are unable to perform such lengthy rakâts it would be better for them to perform twenty rakâts.

NOTE: The length of Rasulullah’s Sallallahu alaihi wasallam salâh (that he performed at night) may be estimated from the following:

He would perform salâh until his feet would swell.

He would continue performing salâh until half the night had passed.

He sometimes continued performing salâh until the Sehri time had almost expired.

Hadrat Abu Dharr R.A. narrates that one night he performed salâh with Rasulullah Sallallahu alaihi wasallam. He says: “I stood in salâh with him (i.e. Rasulullah Sallallahu alaihi wasallam) until I began resting my head on the wall due to the length of his salâh.

Considering the worldly commitments of modern day, Muslims and their physical weakness, it is obvious that none of them can manage such lengthy rakâts. Therefore, even according to Ibn Taymiyya’s opinion, twenty rakâts is best for them.

CONCLUSION

In view of the preceding discussion we conclude that:

The Sunnah Tariiwih consists of twenty rakâts and not eight.
The performance of only eight rakâts in Tarâwih cannot be established from any sound Shar’î evidence/proof.

Source: Jamiat Ulama SA

BIBLIOGRAPHY:

Ahsan-ul Fatâwa Mufti Rasheed Ahmed Ludhianwi

Âp Ke-Masâ’il Aur Un Ka Hal Moulana Muhammad Yusuf Ludhranwi

Dars-e-Tinnidhi Mufti Muhammad Taqi Uthmân

Fatâwa Rahimiyya Mufti Abdur Rahim Lajpuri

At Tarâwih Shaikh Atiyva Muhamrnad Sâlim

Is Tarâwih Twenty Rakâts? Published by Madrasah Arabia Islamia

REFERENCES

Fatâwa ibn Taymiyya V.2 Pg. 46 Masâbih P.44 Nayl-ul Awtâr V.1 Pg. 46

Abu Da’ud, Tirmizi, Ibn Maj’ah, Ahmed – Mishkat.

Binâyah Sharh Hidâyah.

Dars Imam Tirmizi – quoting Allamah Habib-ur-Rahmân A’zmi, Suyuti, Nawawi and Nawab Sideeq Hasen Khan.

Surah Nisâ Âyah 115.

Sunan Ibn Majah 283 / Tirmizi V.2 Pg.49.

Al-Manâr Ma’Nur-ul-Anwâr Pg. 226.

Âp Ke Masâil Aur Un Ka Hal Pg. 54.

Ibid.

Rakât-e-Tarâwih Pg. 60-61 (Moulana Habib-ur-Rahmân A’zmi) Dars Tirmizi V.2 Pg.653.

At-Tarâwih. Sheikh Atiyya Muhammed Sâlim Pg. 60, 67, 69.

Ibn Mâjah – Mishkât Pg. 30 Al-Aqd-Al-Jayyid Pg. 37.

Bukhâri V.1 Pg. 135, 152, 269, 503.

Ahsan-ul Fatâwa V.530. Fatâwa – Raheemiyya V. 1 Pg. 331 Dars Tirmizi Pg. 663 V.2.

Ahsan-ul- Fatâwa V. 3 Pg. 530.

Ibid.

Ibid.

Ahsan-ul Fatâwa V.532.

Qiyâm-ul Layl Pg. 90.

Fatâwa Rahimiyya V.1 Pg. 335: Although Abu Zur’ah and Ibn Hibbân have commented positively regarding Eesa bin Jâriyah, the Muhaddithîn still declare him unreliable because their principle is that when a narrator is declared reliable by some scholars and unreliable by others, the opinion of those who regard him unreliable will be given preference.

Fatâwa Rahimiyya V.1 Pg. 335

Mu’atta Imam Mâlik Pg. 98.

Âp Ke’ Masâ’il Aur Un Ka Hal V.3 Pg. 39-41.

Dars – Tirmizi V.2 Pg. 654 Footnotes (continued from Pg. 653).

Ibid.

Bukhâri Ma’al Fath V.3 Pg. 12/V. 8 Pg. 449.

Tirmizi (Chapter on the Qiyâm of Ramadhân) V. 1 Pg. 99 Fâruqi Kutub Khana – Pakistan.

Ahmed – Maj’ma’uz Zawâ’id V. 3 Pg. 172.

Dars Tirmizi V.2 Pg. 655.

Ten tips to help your memory improve

Before you study for your next exam, you might want to use a few strategies to boost your memory of important information. There are a number of tried and tested techniques for improving memory. These strategies have been established within cognitive psychology literature and offer a number of great ways to improve memory, enhance recall and increase retention of information.

1. Focus your attention on the materials you are studying.
Attention is one of the major components of memory. In order for information to move from short-term memory into long-term memory, you need to actively attend to this information. Try to study in a place free of distractions such as television, music and other diversions.

2. Avoid cramming by establishing regular study sessions.
According to Bjork (2001), studying materials over a number of session’s gives you the time you need to adequately process the information. Research has shown that students who study regularly remember the material far better that those did all of their studying in one marathon session.

3. Structure and organize the information you are studying.
Researchers have found that information is organized in memory in related clusters. You can take advantage of this by structuring and organizing the materials you are studying. Try grouping similar concepts and terms together, or make an outline of your notes and textbook readings to help group related concepts.

4. Utilize mnemonic devices to remember information.
Mnemonic devices are a technique often used by students to aid in recall. A mnemonic is simply a way to remember information. For example, you might associate a term you need to remember with a common item that you are very familiar with. The best mnemonics are those that utilize positive imagery, humor or novelty. You might come up with a rhyme, song or joke to help remember a specific segment of information.

5. Elaborate and rehearse the information you are studying.
In order to recall information, you need to encode what you are studying into long-term memory. One of the most effective encoding techniques is known as elaborative rehearsal. An example of this technique would be to read the definition of a key term, study the definition of that term and then read a more detailed description of what that term means. After repeating this process a few times, your recall of the information will be far better.

6. Relate new information to things you already know.
When you are studying unfamiliar material, take the time to think about how this information relates to things that you already know. By establishing relationships between new ideas and previously existing memories, you can dramatically increase the likelihood of recalling the recently learned information.

7. Visualize concepts to improve memory and recall.
Many people benefit greatly from visualizing the information they study. Pay attention to the photographs, charts and other graphics in your textbooks. If you do not have visual cues to help, try creating your own. Draw charts or figures in the margins of your notes or use highlighters or pens in different colors to group related ideas in your written study materials.

8. Teach new concepts to another person.
Research suggests that reading materials out loud significantly improves memory of the material. Educators and psychologists have also discovered that having students actually teach new concepts to others enhances understanding and recall. You can use this approach in your own studies by teaching new concepts and information to a friend or study partner.

9. Pay extra attention to difficult information.
Have you ever noticed how it’s sometimes easier to remember information at the beginning or end of a chapter? Researchers have found that the position of information can play a role in recall, which is known as the serial position effect. While recalling middle information can be difficult, you can overcome this problem by spending extra time rehearsing this information or try restructuring the information so it will be easier to remember. When you come across an especially difficult concept, devote some extra time to memorizing the information.

10. Vary your study routine.
Another great way to increase your recall is to occasionally change your study routine. If you are accustomed to studying in one specific location, try moving to a different spot to study. If you study in the evening, try to spend a few minutes each morning reviewing the information you studied the previous night. By adding an element of novelty to your study sessions, you can increase the effectiveness of your efforts and significantly improve your long-term recall.

A Message for Students

Today’s message is to the students, whether in school, college or university. You are in a tough situation, but thank Allah that you have parents who can buy you the things you need for school. Everything is given to you so you can learn and graduate and get a job and teach your children the way you were taught. Renew your intentions that you are studying for the sake of Allah. Allah says time and time again how important knowledge is in Islam. So concentrate seriously to succeed. Even when you come out of your house you should have the intention that you are going to gain knowledge. So that if you die before reaching school, you have died for the sake of Allah. There are hadiths that say when you go to school with the intention to learn for the sake of Allah, Allah will make the path easy for you and the angels will be with you.

Don’t listen to those who want you to fail. Look at them during the exams, they will either be cheating or staring at the page. Don’t be like those who go to school everyday but don’t learn anything. Even when cheating, a person is writing blindly without understanding anything. They haven’t gained a thing! The Prophet(peace and blessings be upon him) said, whoever has cheated is not from us. Imagine that! Work hard! Don’t just study for the sake of it; I want you to be from the top students!

Respect your teachers. It is seen as “cool” to be rude to your teachers. But the Prophet(peace and blessings be upon him) said those who disrespect those who teach us are not from us. We have to respect those who are passing knowledge onto us. They are giving you knowledge, so you have to respect them, not be rude to them , or make them go crazy. Imagine if you became a teacher after that? Would you like to someone to do that to you? Respect people so they can respect you.

You have to respect your school. Don’t vandalise it, why do you not keep the school in good condition for those who will come after you? Imagine if someone came to your house and started writing things on your table, would you like that? So don’t do the same at school. The Prophet(peace and blessings be upon him) said, don’t damage things or harm people.

Go to school early. If you are late as a student, when you get a job what will you do? You have to respect appointments. Prepare your things the night before. Be organised. Don’t throw everything on your mother. When you come home from school, put your bag in your study area. Be organised, so that you can find everything. When you take off your clothes, hang your clothes in the wardrobe. Don’t leave everything to your mother. Be organised so that you can be an organised person. Organisation means you won’t waste your time looking for things.

Don’t rely on your private tutor. Concentrate with your teacher at school. Don’t be quick to say to your father that you want a private tutor because you don’t concentrate at school. If you depended on yourself and concentrated at school, you won’t need to spend unnecessary money on a private tutor! Then you will get used to being lazy, because you need someone to teach you.

Try to be presentable. Brush your hair, brush your teeth, cut your nails. Keep your clothes neat and clean. The Prophet(peace and blessings be upon him) said, Allah loves beauty.

Make sure your speech is respectable. When you wake up, greet your mother nicely, kiss her hand. Then go to your father and greet him. You should have an Islamic personality. Help with the house chores, so you can be a positive person at home, even if you have a maid! So you can help your mother and be an active person at home.

Try to be an active student. Join groups at university or school. Join the Muslim association, poetry club or the sports club. Have interests and hobbies and develop them. Don’t be inactive, as this is not from Islam at all! Create awareness about current affairs in the school newspaper or magazine.

Choose your friends carefully. You will be going to their houses when you want to study together and they will be coming to your house. So if they have good manners, they will respect your house and the people in it, they will be decent because they have good manners, and so will you. So look at your friends and be careful that they are not of the wrong type. A good friend will want you to succeed and not do anything that will harm you. He won’t encourage you to smoke or drink or go out with girls. Give these guys advice to help them to do good and guide them to be better people. Allah will make you a person that will enlighten others if you have the right intention.

May Allah help our dear students and protect them from evil, ameen.

Wagdi Ghoneim
Courtesy: www.everymuslim.net

Exams

Assalam Alaykum,

Recently I posted the top tips for exam success, whilst on the subject Maulana Zain over at his blog, My Life in Draft has posted his views and lessons to be learnt from his perspective being someone preparing for examinations himself.  Please take a look Examinations  and Exams by Maulana Zain.

Anas (رضى الله تعالى عنه) narrates that the Prophet (صلى الله عليه وسلم) said,
“None of you can truly be said to believe until he wants for his brother what he wants for himself.” [Bukhari]

Once again, I pray Allah grants all those taking their examinations success.

Wasalam

Tips for Exam Success

Asslam Alaykum,

Given it’s the time of the year when many are either sitting exams or about to over the coming weeks, I thought I would share my top tips for exam success.  I pray you find them beneficial and that Allah grants you success in this life and the hereafter, ameen.

1, Avoid unnecessary talking outside the exam hall before the exam. It’s too late to do anything now and listening to others about what they have revised, or not, might just damage your confidence

2, Commence with Bismillah. Read the paper/ exam question carefully (note how many questions need to be answered)

3, Decide on which questions you will answer.  At first you might tick all those you can answer and then narrow them down further by preference if you have too many.

4, Divide your time equally in proportion to the marks available for each question/ sub question.

5, Re read the question, highlighting any key words

6, Make an answer plan. Even if it is only brief notes beside the question it will help you cover all your points and give a structure to your answer.

7, Pray Bismillah and start answering the question, sticking with the time allocation you planned out and referring back to the question so you actually answer the question and not go off track.

8, Write clearly – the examiner cannot mark what they cannot read! Leave a line space between your main points/ paragraph to help the examiner mark your work.

9, Avoid the post-mortam analysis after the exam with friends and other students.

10, Perform 2 units of prayer and make dua in gratitude to Allah that the exam went well and that He grants you success.

Dua When Visiting the Ill

لَا بَأْسَ طَهُورٌ إِنْ شَاءَ اللَّهُ

No need to worry. It (this illness) is a means of cleansing from sins, if Allâh wills.

(Bukhari)

Source: Central Mosque

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Dua When Ill or Having Disease

اللَّهُمَّ رَبَّّ النَّاسِ أَذْهِبِ الْبَأْسَ رَبَّ النَّاسِ وَاشْفِ أَنْتَ الشَّافِي

 لَا شِفَاءَ إِلَّا شِفَاؤُكَ شِفَاءٌ لَا يُغَادِرُ سَقَمَاً
O Allah, Lord of the people, remove all harm, give cure, for you are the one who cures. There is no curing except Your curing – a curing that leaves no illness.

(Bukhari)

Source: Central Mosque

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Dua Upon Hearing Thunder

Abdullah ibn Umar (RA) said that when the Prophet (صلى الله عليه وسلم) heard the sound of thunder he said:

اللَّهُمَّ لَا تَقْتُلْنَا بِغَضَبِكَ وَلَا تُهْلِكْنَا بِعَذَابِكَ وَعَافِنَا قَبْلَ ذَلِكَ

O Allah, do not kill us with Your anger and do not destroy us with Your punishment, but preserve us before that happens.

(Imam Tirmizi)

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Dua When You Become Angry

أَعُوذُ بِاللَّهِ مِنَ الشَّيْطَانِ الرَّجِيمِ

“I seek refuge in Allah from the accursed Satan”.

(Bukhari, Muslim)

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Dua When Faced with Grief or Sorrow

يَا حَيُّ يَا قَيُّومُ بِرَحْمَتِكَ أَسْتَغِيثُ 

“O Living One, O Self-existant One, by Your Mercy I seek help.”

(Tirmidhi)

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