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  #1  
07-06-2022, 01:50 AM
 
: May 2017
: 4,089
Post Virtues of Dua on the Day of Arafah. Les invocations faire le jour d'Arafah ont-elles un mrite pour celui qui n'est pas en plerinage?


Virtues of Dua on the Day of Arafah of Arafah

Les invocations faire le jour d'Arafah ont-elles un mrite pour celui qui n'est pas en plerinage?



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  #2  
07-06-2022, 01:52 AM
 
: May 2017
: 4,089
Post


Question
Will dua offered on the day of Arafah by those who are not on Hajj be answered?
Summary of answer
The more correct view is that the virtue of du`a on the Day of Arafah is general; for pilgrims and non-pilgrims and that the virtue is connected to the day.
Answer
Best Du`a on the Day of Arafah
Virtues of Du`a on the Day of Arafah: For Pilgrim Only?

Praise be to Allah.
Best Du`a on the Day of Arafah

Aishah (may Allah be pleased with her) said: The Messenger of Allah (peace and blessings of Allah be upon him) said: There is no day on which Allah ransoms more of His slaves from the Fire than the day of Arafah . He draws close then He boasts about them before the angels and says, What do these people want? (Narrated by Muslim, 1348)

Abd-Allah ibn Amr ibn al-As (may Allah be pleased with him) narrated that the Prophet (peace and blessings of Allah be upon him) said: The best of dua is dua on the day of Arafah, and the best that I and the Prophets before me said is La ilaha ill-Allah wahdahu la sharika lah, lahul-mulk wa lahul-hamd wa huwa ala kulli shayin qadir (There is no god but Allah Alone, with no partner or associate; His is the dominion, to Him be praise, and He has power over all things). (Narrated by al-Tirmidhi (3585) classed as hasan by al-Albani in Sahih al-Targhib (1536)

Talhah ibn Ubayd ibn Kurayz narrated in a mursal report: The best of dua is dua on the day of Arafah. (Narrated by Malik in al-Muwatta (500); classed as hasan by al-Albani in Sahih al-Jami (1102)
Virtues of Du`a on the Day of Arafah: For Pilgrim Only?

The scholars differed concerning this virtue of dua on the day of Arafah , whether it applies only to those who are in Arafah or it includes other places. The more correct view is that it is general and that the virtue is connected to the day, but undoubtedly those who are in Arafah have combined the virtue of the place with the virtue of the time.

Al-Baji (may Allah have mercy on him) said:

The words The best of dua is on the day of Arafah mean the dhikr with the greatest blessing, the greatest reward and that which is most likely to be answered. It may be interpreted as referring to pilgrims only, because the meaning of dua on the day of Arafah is very true in their case, and applies especially to them. But if the day of Arafah is regarded in general terms, it is described as such because of the pilgrims being there. And Allah knows best. (Al-Muntaqa Sharh al-Muwatta, 1/358)

It is proven that some of the salaf regarded al-tarif as permissible, which means gathering in the mosques to offer dua and remember Allah (dhikr) on the day of Arafah . Among those who did that was Ibn 'Abbas (may Allah be pleased with him). Imam Ahmad also regarded it as permissible although he did not do it himself.

Ibn Qudamah (may Allah have mercy on him) said:

Al-Qadi said: There is nothing wrong with tarif, gathering in the afternoon of the day of Arafah in the regions (i.e., other than Arafah). Al-Athram said: I asked Abu Abd-Allah (i.e., Imam Ahmad) about tarif in the regions, where they gather in the mosques on the day of Arafah, and he said: I hope that there is nothing wrong with it, as more than one did it. Al-Athram narrated that al-Hasan said: The first one who did tarif in Basra was Ibn 'Abbas (may Allah have mercy on him). Ahmad said: The first ones who did it were Ibn 'Abbas and Amr ibn Hurayth.

Al-Hasan, Bakr, Thabit and Muhammad ibn Wasi used to attend the mosque on the day of Arafah. Ahmad said: There is nothing wrong with it, it is only dua and remembrance of Allah (dhikr). It was said to him: Do you do it? He said: As for me, no. And it was narrated that Yahya ibn Main attended (the mosque) with the people on the afternoon of Arafah. (Al-Mughni, 2/129)

This indicates that they thought that the virtue of the day of Arafah did not apply only to the pilgrims, although gathering to remember Allah and say dua in the mosques on the day of Arafah was not narrated from the Prophet (peace and blessings of Allah be upon him). Hence Imam Ahmad did not do it, but he allowed it and did not forbid it, because it was narrated that some of the Sahabah did it, such as Ibn 'Abbas and Amr ibn Hurayth (may Allah be pleased with them).

And Allah knows best.
Source: Islam Q&A
  #3  
07-06-2022, 01:54 AM
 
: May 2017
: 4,089
Post


Question

Est-il recommand celui qui n'est pas en plerinage de formuler des prires le jour d'Arafah?
Texte de la rponse
Louange Allah.
D'aprs Aicha (P.A.a) le Messager d'Allah (Bndiction et salut soient sur lui)a dit: Il ne se passe pas un jour o Allah libre plus gens de l'enfer que le jour d'Arafah. En vrit, Il se rapproche des anges et dit: que veulent ceux-l? (Rapport par Mouslim,1348).

D'aprs Abdoullah ibn Amer ibn al-As le Prophte (Bndiction et salut soient sur lui) dit: La meilleure prire dire est celle d'Arafah. La meilleure formule que nous avons employe moi et les prophtes qui m'ont prcd, c'est: il n'y a pas de dieu en dehors d'Allah, seul qui n'a pas d'associ. La royaut et la louange lui reviennent. Il est capable detout. (Rapport par at-Tirmidhi,3585 et jug bon par al-Albani dans Sahih at-Targhib,1536).

Talha ibn Oubayd ibn Kariz a rapport selon une version libre ce hadith: La meilleure prire est celle dite le jour d'Arafah. (Rapport par Malick dans al-Mouwatta,500 et jug bon par al-Albani dans Sahih al-Djami,1102.

Une divergence de vues oppose les ulmas sur la question de savoir si le mrite reconnu la prire dite Arafah est rserv celui qui se trouve Arafah ou tendu tous ceux qui se trouvent ailleurs. Selon l'avis le mieux argument, il s'tend tous puisqu'il est attach au jour. Nul doute cependant que celui qui se trouve Arafahbnficie du mrite li au temps et l'espace.

Al-Badji (Puisse Allah lui accorder Sa misricorde) dit: Ses propos: La meilleure prire est celle dite le jour d'Arafah. signifient le rappel d'Allah qui gnre la plus grande bndiction, procure la plus importante rcompense et la plus susceptible d'tre exauce. Il est probable que cela concerne exclusivement le plerin car le sens de l'invocation faite Arafah s'applique dans son cas exclusivement. Car, mme si le jour est qualifi de jour d'Arafah, le mrite est li l'acte du plerin. Allah le sait mieux. Extrait d'al-Mountaqa charh al-mouwatta (1/358).

Il a t vrifi que certains anctres pieux autorisrent at-taariif : runions de prire et de rappel d'Allah organises dans les mosques le jour d'Arafah. Ibn Abbas (P.A.a) le fit et l'imam Ahmad le permettait, mme s'il ne le faisait pas.

Ibn Qoudama (Puisse Allah lui accorder Sa misricorde) a dit: Al-Qadi a dit: Le taariif organiser dans les villes la veille du jour d'Arafah ne reprsente aucun inconvnient (donc ailleurs qu' Arafah). Al-Athram dit: J'ai interrog Abou Abdoullah, l'imam Ahmad , propos du taariif fait dans les villes o les gens se runissent dans les mosques le jour d'Arafah. Il (Ahmad) dit: J'espre que cela ne reprsente aucun inconvnient car d'aucun l'ont fait. Al-Athram a rapport qu'al-Hassan a dit:Ibn Abbas (Puisse Allah lui accorder Sa misricorde) fut le premier avoir organis le taariif Bassora. Pour Ahmad, Ibn Abbas et Amer ibn Hourauth furent les premiers l'avoir organis.

Al-Hassan, Baker, Thabit et Muhammad ibn Waasi ont dit: Ils se retrouvaient dans les mosques le jour d'Arafa. Ahmad a dit: cela ne reprsente aucun inconvnient car il ne s'agit que d'invoquer (Allah) et de Le rappeler. On lui dit:

- Tu le fais , toi?

-Quant moi, non.

Il a t rapport que Tahya ibn Main y participa aux cts des autres la veille d'Arafah. Extrait d'al-Moughni (2/129).

Cela indique que pour eux, le mrite du jour d'Arafah n'est pas rserv aux seuls plerins. Pourtant la runion dans les mosques pour l'invocation et le rappel d'Allah n'est pas reue du Prophte (Bndiction et salut soient sur lui). C'est pourquoi l'imam Ahmad ne le faisait pas. Mais il l'autorisait et ne l'interdisait pas, tant donn sa pratique par certains compagnons comme Ibn Abbas et Amer ibn Harith (P.A.a)

Allah le sait mieux.

Source: Islam Q&A
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