Allah is Pure and Only Accepts That Which is Pure

On the authority of Sayyiduna Abu Huraira رضي الله عنه who said: "The Messenger of Allah صلى الله عليه وسلم said, 'Verily Allaah, the Exalted, is pure and accepts only that which is pure. Allaah has commanded the believers to do that which He has commanded the Messengers. The Exalted has said, "O Messengers! Eat of the good things and do righteous deeds." And the Exalted also said, "O believers! Eat of the good things that We have provided for you."' Then he [the Prophet (peace be upon him)] mentioned a man who after a long journey is disheveled and dust-colored. '[The man] stretches his hands out toward the sky and says, "O Lord, O Lord," while his food is unlawful, his drink is unlawful, his clothing is unlawful and his nourishment is unlawful. How is he to be answered [in such a state]?'" [1]

The hadeeth states that Allaah سبحانه و تعالى is ṭayyib. Literally, ṭayyib means something good. As for its meaning in reference to Allaah سبحانه و تعالى, Imaam Ibn Rajab رحمه الله wrote, "The meaning of aṭ-ṭayyib here is aṭ-ṭaahir (the pure). That is, Allaah سبحانه و تعالى is holy, above every imperfection and need; He is pure and perfect. This is similar to the usage of the word in the verse,



""Good women (aṭ-ṭayyibaat) are for good men (aṭ-ṭayyibeen) and good men are for good women. Such [good people] are innocent of [every bad statement] that the people make." (Sooratun-Noor, 24:26)

The meaning is that they are free of any base form of lewdness and its evil. [2]

This means that Allaah سبحانه و تعالى has all of the attributes of perfection and completeness. He is not in need of a partner, wife, child and so forth. He is also not in need of sleep or rest. All of these perfect aspects are implied in this one statement of the Prophet صلى الله عليه وسلم in which every form of shortcoming, weakness, blemish or need is removed from Allaah سبحانه و تعالى.

In another hadeeth, in which the Prophet صلى الله عليه وسلم specifically spoke about charity, he said virtually the same thing. The Prophet صلى الله عليه وسلم said, "Whoever gives in charity what is equivalent to a date that is from his pure earnings, and Allaah only accepts what is pure, then Allaah takes it with His right hand." [3]

However, it is argued that this particular hadeeth from Sayyiduna Abu Huraira رضي الله عنه is more general than that. It is not simply talking about legal and pure wealth. But it is talking about all deeds. That is, Allaah سبحانه و تعالى does not accept any deed unless it is free from any aspect that would ruin it. The deed must be free from any form of show or ostentation. [4]

If the deed involves wealth, the wealth must be purely legal wealth. All deeds and all actions must be pure and free from any taint whatsoever. Otherwise, Allaah سبحانه و تعالى will not accept that deed. He is above accepting such a deed.

This hadeeth makes it very clear that deeds are not accepted if they are accompanied with forbidden aspects. However, "acceptance" has many different meanings to it. Imaam Ibn Rajab رحمه الله points out that it could imply any of the following:

(i) Allaah سبحانه و تعالى is pleased with the deed, praises the one who performs it, tells the angels about the deed performed and so forth;

(ii) the deed will be rewarded in the Hereafter;

(iii) the person has performed his legal obligation of enacting such a deed; and

(iv) if the deed is not performed properly, Allaah سبحانه و تعالى will not reward it and the person has not fulfilled his obligation of performing that deed. [5]

It seems that what is meant here by "Allaah does not accept," is (i) and (ii): Allaah سبحانه و تعالى is pleased with the deed and He will reward it in the Hereafter. Therefore, this no way implies that the person does not have to perform a particular obligatory deed if there is evidence that it will not be "accepted" by Allaah. If he does not perform the deed in itself, he will receive a further punishment. This is the manner in which the ahaadeeth that contain phrases like, "Allaah does not accept the prayers" or "Allah does not accept the deeds," are to be understood.

For example, there is a hadeeth that states that the prayers of a person who consumed alcohol will not be "accepted" for forty days. [6] The person must still perform those prayers. The obligation is still upon him. However, Allaah سبحانه و تعالى is not pleased with the person, so He is not pleased with his deeds and Allaah سبحانه و تعالى does not mention them to the angels. But the person still must perform them. Otherwise, he may also be punished for not performing the deeds. [7]

A verse in the Qur'aan also states, while quoting the son of Aadam,



"Verily, Allaah accepts only from those who are from al-Muttaqeen [8]." (Sooratul-Maa'idah, 5:27)

For this reason, the Salaf used to fear that their deeds were not accepted by Allaah. It is not enough to simply perform a deed for it to be accepted by Allaah سبحانه و تعالى and for Allaah سبحانه و تعالى to be pleased with it. Many other factors are also involved. One of the most important factors is that the person has a fear of Allaah سبحانه و تعالى with respect to his deed -- that he may not be performing the deed in a way that is pleasing to Allaah سبحانه و تعالى. Similarly, the person must make certain that all of his wealth and provisions are, to the best of his ability, from pure and legal sources. Otherwise, his deeds may not be accepted by Allaah سبحانه و تعالى.

The Prophet صلى الله عليه وسلم quoted this verse from the Qur'aan,



"O Messengers! Eat of the good things (Tayyibaat) and do righteous deeds." (Sooratul Mu'minoon, 23:51)

This verse shows the honourable position of the Messengers عليهم الصلاة والسلام in the sight of Allaah سبحانه و تعالى. They purify themselves with respect to their body and their spirit. They purify their physical being by consuming only the pure, beneficial things that Allaah سبحانه و تعالى has permitted them. They purify their spiritual being by performing good deeds. Hence, both physically and spiritually they are purified. [9]

This verse was also a refutation of the disbelievers who objected to the fact that the Messengers عليهم الصلاة والسلام ate and walked in the marketplace like other humans. In essence, there is nothing shameful in eating and drinking. In fact, it is a necessity of physical life. However, the most important matter is what is being consumed. That is, the important point is that what is being consumed is pure, good, wholesome and lawful. In addition, what is being consumed must have been obtained through legal means. In such a case, no blame may be imputed to the person.

This same noble command that was addressed to the Messengers عليهم الصلاة والسلام was also specifically addressed to the believers. The command was repeated with respect to the believers due to the importance of the command itself and the fact that all true servants of Allaah سبحانه و تعالى must abide by it. [10]

The believers must also do their best to get their sustenance through legal means and to consume only what is good and legal.

Then the Prophet صلى الله عليه وسلم quoted the following verse,



"O believers! Eat of the good things (Tayyibaat) that We have provided for you." (Sooratul-Baqarah, 2:172)

In the Qur'aan, this verse follows a number of verses in which the disbelievers are rebuked for prohibiting some pure and good things that Allaah سبحانه و تعالى has allowed them. They prohibited them supposedly as an act of worship of Allaah سبحانه و تعالى, although Allaah سبحانه و تعالى never sanctioned such behavior. Hence, Allaah سبحانه و تعالى commands the believers to eat of the pure things that Allaah سبحانه و تعالى has allowed them.

So the believers have been given the same command as the Messengers. They must only consume what is pure and good - in other words, what is allowed by the Sharee'ah. They must neither disallow what Allaah سبحانه و تعالى has permitted nor may they consume what Allaah سبحانه و تعالى has forbidden. In the context of this hadeeth, however, it seems that the point stressed here by the Messenger of Allaah صلى الله عليه وسلم is that one must not consume what Allaah سبحانه و تعالى has prohibited. Consuming what Allaah سبحانه و تعالى has prohibited takes the person further away from Allaah سبحانه و تعالى and may cut him off from Allaah's mercy.

Therefore, the Messengers and their followers are ordered to eat from the good and permissible sources and to do righteous deeds. Imaam Ibn Rajab رحمه الله states, "As long as the food eaten is permissible, then the good deeds are accepted. If the food eaten is not permissible, how, then, could the deeds be accepted? What is mentioned later concerning supplication and how it will not be accepted while one is participating in forbidden acts is an indication of how far away deeds are from being accepted when the person is sustaining himself through for bidden means." [11]

The order to "eat" in this verse implies permissibility and is not an obligation. Scholars have divided consuming food into five categories:

The first category is that which is obligatory. This is the amount of food that it takes for one to survive and maintain himself.

The second category is that food for which one will also receive a reward for eating. This is the food that is specifically consumed with the intention that it will give one the strength needed to perform acts of worship and so forth.

The third category is the permissible food which is beyond the first two categories.

The fourth category is that of disapproval, where the person eats more than what he needs to satisfy and fill himself.

The fifth category is the forbidden level where one eats so much or such foods that he actually is physically harming his body and his ability to worship Allaah سبحانه و تعالى.

The remainder of this hadeeth is a very moving example that the Prophet صلى الله عليه وسلم has given. As shall be seen, the man has done almost everything that one should do in order for his supplication to be answered. However, because he is living his life off of forbidden means, Allaah سبحانه و تعالى may not respond to him, even though Allaah سبحانه و تعالى loves to respond to those who call on Him. Allaah سبحانه و تعالى has said in the Qur'aan,



"And when My servants ask you [O Muhammad صلى الله عليه وسلم] concerning Me, then [answer them] that I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey me and believe in Me, so that they may be led aright." (Sooratul-Baqarah, 2:186)

This is the first characteristic that the Prophet صلى الله عليه وسلم mentioned about that man. Imaam Ibn Daqeeq al-Eid رحمه الله and others understand this to mean that the person has undertaken a long journey for the cause of worship, such as for Jihaad [12] or Hajj. [13]

This is not explicitly mentioned in the hadeeth. However, it is sufficient that the person was on a journey and was invoking Allaah سبحانه و تعالى. The Prophet صلى الله عليه وسلم once said, "Three supplications are responded to [another narrations mentions: "Without any doubt concerning them."]: the supplication of the oppressed, the supplication of the traveler and the supplication of the father for his child." [14]

Imaam Ibn Rajab رحمه الله explains the relationship between traveling and having one's supplication answered. He says that when one is traveling, in a strange land, away from his family, facing hardship, the heart becomes soft and realizes its dependence upon and need for Allaah سبحانه و تعالى. This feeling in the heart is one of the greatest causes for one 's supplication to be answered by Allaah. [15]

This characteristic mentioned by the Prophet صلى الله عليه وسلم implies modesty and simplicity on the part of the person. This has also been noted as being one of the causes for Allaah سبحانه و تعالى to respond to one 's supplication. The Messenger of Allah صلى الله عليه وسلم stated, "Many a person with disheveled hair [and dust-coloured] [16] is turned away from the doors [whereas Allaah holds him in such high esteem] that if he were to swear by Allaah, Allaah would fulfill that for him." [17]

It is described that when the Prophet صلى الله عليه وسلم went out to pray for rain, he would go out in a very humble, modest manner to beseech Allaah. [18]

This is the third particular characteristic that the Messenger of Allah صلى الله عليه وسلم mentioned about this particular man. Again, the Prophet صلى الله عليه وسلم mentioned something that is very important when it comes to having one's supplications responded to by Allaah سبحانه و تعالى. The Messenger of Allah صلى الله عليه وسلم said, "Your Lord is munificent and generous, and is ashamed to turn away empty the hands of His servant when he raises them to Him." [19]

Raising the hands in supplication was known to be the practice of the Prophet صلى الله عليه وسلم. When he performed the prayer for rain, he raised his hands so high that one could see the white of his arm pit. [20]

Similarly, when he beseeched Allaah سبحانه و تعالى for help during the Battle of Badr, he extended his arms such that his cloak fell off from this shoulders. [21]

This is the fourth important characteristic mentioned by the Prophet صلى الله عليه وسلم in this hadeeth.

The person is making an urgent request of Allaah سبحانه و تعالى by repeating the fact that Allaah سبحانه و تعالى is the Lord. [22]

The term Lord implies that Allaah سبحانه و تعالى is the One who creates and sustains everything. The person is recognizing and admitting that fact by calling Allaah سبحانه و تعالىby this name. He is admitting his dependence and need upon Allaah سبحانه و تعالىwhen he calls Allaah سبحانه و تعالى by this name. Hence, this is the one of the most important names by which Allaah سبحانه و تعالى is to be beseeched. Indeed, when one studies the supplications that are found in the Qur'aan, one will note that many of them begin with, "O Lord," or "O our Lord." [23]

By the grace and mercy of Allaah سبحانه و تعالى, Allaah سبحانه و تعالى has revealed to the Prophet صلى الله عليه وسلم some of the main circumstances that lead to Allaah سبحانه و تعالى choosing to answer one 's prayer. Some of these "causes" have been explicitly referred to in this particular hadeeth. They are yet other causes, such as invoking at specific times. However, at the same time, one must be aware that there are also "causes," actually preventive factors, that lead Allaah سبحانه و تعالى not to respond to one 's supplications. The Muslim must be aware of these also and avoid them to the best of his ability. In this particular hadeeth, there is explicit mention of one of the preventive factors that leads Allaah سبحانه و تعالى to not respond to one's prayers.

If one 's life is filled with forbidden aspects, how does one expect Allaah سبحانه و تعالى to respond to his prayers? The person himself does not respond to Allaah's سبحانه و تعالى teachings and yet he expects Allah to respond to his calls. This hadeeth makes it clear that if one really wants Allaah سبحانه و تعالى to respond to his prayers, he must remain away from those things that Allaah سبحانه و تعالى has forbidden. He must respond to Allaah's سبحانه و تعالى call and then Allaah سبحانه و تعالى will certainly respond to his call upon Him.

One of the Salaf stated, "Do not be surprised that the response is slow in coming as you have blocked its road due to your sins." [24]

The Messenger of Allah صلى الله عليه وسلم did not explicitly state that the person's invocation would not be responded to. Instead, he has made it abundantly clear that indulging in forbidden aspects is one of the major reasons why a person's supplications may not be responded to. However, as Imaam Ibn Daqeeq al-Eid points out, in Allaah 's سبحانه و تعالى mercy and grace, He may still respond to such a person although the person himself is doing something so great that it could prevent him from being responded to.

Allaah سبحانه و تعالى may also respond to his supplications for quite a different reason. It may be another means by which the person takes himself to his own destruction and punishment. He is involved in forbidden deeds and yet he supplicates and Allaah سبحانه و تعالى gives him what he asks for. This should cause some awakening on his part. He should recognize the blessings that Allaah سبحانه و تعالى has given him and how Allaah سبحانه و تعالى has responded to him although he has not responded properly to Allaah's سبحانه و تعالى call. If this does not have any affect on him, then it is a matter of Allaah simply giving him more blessings while he is making himself more and more ungrateful for what Allaah has given him. Hence, the person is just taking himself closer and closer to his own destruction.

(1) Giving charity from illegal wealth or wealth wrongfully attained is not acceptable to Allaah سبحانه و تعالى.

(2) Sayyiduna 'Abdullaah Ibn Abbaas رضي الله عنهما was asked about a man who was performing a deed, taking wealth wrongfully from others and then he repented. He made Hajj, freed slaves and gave charity from that wealth. Sayyiduna 'Abdullaah Ibn Abbaas رضي الله عنهما said about him, "Filth does not wipe away filth." Similarly, Sayyiduna 'Abdullaah Ibn Mas'ood رضي الله عنه said, "Filth does not expiate filth. But pure deeds wipe away filth." [25]

(3) If a thief or usurper gives in charity for his own sake, such a deed will not be accepted. That is, the person will not be rewarded for it. In fact, he will be considered sinful because he used the money in a specific way without getting permission for that. The original or rightful owner also will not be rewarded for that, since that was neither his intent or purpose. This is the opinion of a number of scholars and it has been narrated from Saeed Ibnul -Musayyab رحمه الله. Similarly, if a ruler or governor wrongfully takes wealth from the public treasury and builds a mosque with it or distributes copies of the Qur'aan with that wealth, claiming that he is doing a charitable act, he will not be rewarded for such a deed and his act is wrong, even though people may benefit from his wrongful act. [26]

(4) If a person has money that was gotten through illegal means and he is not able to return the money to its rightful owner or his heirs, then he may give it away to charitable causes. This is the opinion of Imaam Malik رحمه الله, Imaam Abu Haneefah رحمه الله, Imaam Ahmad رحمه الله and others. Imaam ash-Shaafi'ee رحمه الله was of the opinion that such wealth should be kept and saved until it could be returned to its rightful owners. Imaam Al-Fuḍayl Ibn Iyaaḍ رحمه الله states that such money should be destroyed or thrown into the ocean and cannot be given in charity. Imaam Ibn Rajab رحمه الله states that the correct opinion is that it is to be given in charity as it is forbidden to waste wealth, as is clear in a hadeeth of the Prophet صلى الله عليه وسلم. Obviously, though, the one who received it wrongfully and gives it away does not give it as charity on his own behalf, seeking its reward. Instead, he gives it on behalf of its rightful owner in the hope that the rightful owner will benefit from that in the Hereafter, since it is not possible to benefit him with it in this life. [27]

(5) This hadeeth also alludes to the importance of supporting oneself through permissible means. How one supports himself is how he lives his life. All of his life is based on how he is supporting himself. If he is supporting himself through legal means, then he will be blessed and rewarded for all that he does with what he has provided for himself. But if he supports himself through illegal means, then all that he does with that wealth may be of no benefit to him whatsoever. Indeed, he may just be exposing himself to more sin. In another hadeeth, the Prophet صلى الله عليه وسلم said, "The first thing that putrefies of a human is his stomach. Therefore, if one of you can keep himself to consuming only good (legal and from legal sources) food, he should do so." [28]

One's wealth and provisions must be from pure sources. It should be from pure sources and it is best that it be from the work the person did himself. A true believer should not rely upon others. Instead, he should work and support himself and support himself only through pure and legal means. The Prophet صلى الله عليه وسلم said, "The best earnings are those that come from the person's own hand, if he was sincere." [29]

In another hadeeth, the Messenger of Allaah صلى الله عليه وسلم also said, "By the One in Whose hand is my soul, it is better for one of you to take a rope and gather wood and carry it on his back and sell it [as a means to a legal livelihood] rather than to ask a person for something and that person may or may not give him." [30]

(6) The realisation that Allaah سبحانه و تعالى responds to a person's call upon him should lead the person to respond to Allaah's سبحانه و تعالى orders and commands. Allaah سبحانه و تعالى says



"And when My servants ask you [O Muhammad صلى الله عليه وسلم] concerning Me, then [answer them] that I am indeed near. I respond to the invocations of the supplicant when he calls on Me. So let them obey me and believe in Me, so that they may be led aright." (Sooratul-Baqarah, 2:186)

Imaam Abu 'Abdillaah an-Naji رحمه الله made a statement that very closely summarises the meaning of this hadeeth. He said, "Five characteristics make a deed complete. [These five are:] faith by knowing Allaah سبحانه و تعالى, knowing the truth, doing the deed purely for the sake of Allaah سبحانه و تعالى, performing the deed according to the sunnah and eating only what is permissible. If any one of these characteristics is lacking, the deed will not be raised [to Allaah سبحانه و تعالى]. For example, if you know Allaah سبحانه و تعالى but do not know the truth, it will not be of benefit in the least. If you know the truth but do not know Allaah سبحانه و تعالى, that also will not benefit you. If you know Allaahسبحانه و تعالى and know the truth but your deed is not sincere and pure, it will not be of benefit. If you know Allaah سبحانه و تعالى, know the truth, perform the act sincerely but it was not according to the sunnah, it will not be of benefit. If you met all four but you did not eat from permissible sources, it will also be of no benefit." [31]

Doing forbidden acts greatly affects one 's relationship with Allaah سبحانه و تعالى. Although is Allaah سبحانه و تعالى ready to respond to the believers' supplications, Allaah سبحانه و تعالى may not respond to the one who greatly indulges in forbidden acts- even if he has met all of the manners that are appropriate and beneficial for supplications. [32] [33]

Notes:

[1] Recorded by Imaam Muslim رحمه الله in his Saḥeeḥ, as well as Imaam Ahmad رحمه الله, Imaam 'Abdur Razzaaq رحمه الله, Imaam al-Bayhaqi رحمه الله, Imaam at-Tirmidhi رحمه الله, Imaam ad-Daarimi رحمه الله and others.

[2] Imaam Ibn Rajab رحمه الله, Jaami'ul-'Uloom wal-Ḥikam, vol. 1, pp. 258-259.

[3] Saḥeeḥul-Bukhaaree

[4] See: Riya (Showing Off) - www.muftisays.com/forums/13-articles--stories--more/4482-...

[5] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 262. Imaam lbn Rajab رحمه الله only mentioned the first three types. The fourth type is mentioned by Sultan, p. 114. The proof for the fourth type is a hadeeth that states, "Allaah does not accept the prayer of any of you after he invalidated [his ablution] until he makes ablution." (Saheeh Muslim)

[6] ‘Abd-Allaah ibn ‘Amr رضي الله عنه who said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah سبحانه و تعالى will accept his repentance. If he again drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah سبحانه و تعالى will accept his repentance. If he again drinks alcohol and gets drunk, his prayer will not be accepted for forty days and if he dies he will go to Hell. But if he repents, Allaah سبحانه و تعالى will accept his repentance. If he commits (this sin) again, then Allaah سبحانه و تعالى pledges to make him drink the mud of khabaal on the Day of Resurrection.” They asked, “O Messenger of Allaah, what is the mud of khabaal?” He said, “The juices of the people of Hell.” Classed as saheeh by al-Albaani in Saheeh Ibn Maajah.

The fact that his prayers are not accepted does not mean that they are not valid, or that he should give up praying, rather it means that he will not be rewarded for them.

So the benefit of praying will be that he will have discharged his duty and will not be punished for not doing it.

Abu ‘Abd-Allaah ibn Mandah رحمه الله said: The words “his prayer will not be accepted” mean that he will not be rewarded for his prayer for forty days, as a punishment for his drinking alcohol, just as they say that the one who speaks on Friday when the imam is delivering the khutbah should pray Jumu’ah but there is no Jumu’ah for him, meaning that he will not be given the reward for Jumu’ah as a punishment for his sin. Ta’zeem Qadr al- Salaah, 2/587, 588

Imaam An-Nawawi رحمه الله said: "With regard to his prayer not being accepted, what this means is that he will not be rewarded for it, even though it is valid in the sense that he has discharged his duty and does not need to repeat it." End quote.

No doubt the person who drinks alcohol still has to perform the prayers on time. If he were to delay any of his prayers, he would be committing a grave major sin, which is worse than the sin of drinking alcohol.

This punishment for drinking alcohol applies to the one who does not repent. But if he repents to Allaah and turns to Him, He will accept his repentance and accept his good deeds, as it says in the hadeeth quoted above: “… but if he repents, Allaah will accept his repentance.” And the Prophet (peace and blessings of Allaah be upon him) said: “The one who repents from sin is like one who did not commit sin.” Narrated by Ibn Maajah, 4250; classed as hasan by al-Albaani in Saheeh Ibn Maajah. islamqa.info/en/27143

[7] Imaam Ibn Rajab رحمه الله , Jaami', vol. 1, p. 262.

[8] See: Fear Allaah Wherever You Are (Taqwa) - www.muftisays.com/forums/12-virtues/7703-fear-allah-where...

[9] Cf., Muhammad ibn Ashoor, Taseer at-Tahreer wat-Tanweer (no publication information given), vol. 1, p. 68.

[10] Cf., as-Sindi رحمه الله, Sharh, p. 54

[11] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 260

[12] See: Definition and Ruling Of Jihaad - www.muftisays.com/blog/Seifeddine-M/1154_08-02-2011/defin...

[13] Imaam Ibn Daqeeq al-'Eid رحمه الله, Sharh, p. 41

[14] This hadith was recorded by Imaam al-Bukhari رحمه الله in his book entitled al-Adab al-Mufrad, Imaam Abu Dawood رحمه الله, Imaam Ahmad رحمه الله, Imaam at-Tirmidhi رحمه الله, Imaam Ibn Maajah رحمه الله and others. According to Imaam at-Tirmidhi, Imaam Ibn Hajar, Shaykh al-Albaani رحمه الله and Shaykh al-Hilaali رحمه الله, it is hasan. See al-Hilaali, Eeqaadh, p. 161

[15] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 269

[16] The word, "dust-coloured" is mentioned in many of the books but may actually not be part of the hadeeth in Saḥeeḥ Muslim. Allah knows best.

[17] Saḥeeḥ Muslim

[18] Abu Dawood (1165), at-Tirmidhi (558), an-Nasaa’i (1506) and Ibn Maajah (1266) narrated that Ishaaq ibn Abdillah ibn Kinaanah said: al-Waleed ibn ‘Uqbah, who was the governor of Madinah, sent me to ask Ibn ‘Abbaas about the prayer of the Messenger of Allah (blessings and peace of Allah be upon him) for rain (istisqa’). He said: The Messenger of Allah (blessings and peace of Allah be upon him) went out wearing modest clothes, walking humbly and beseeching Allah, until he reached the prayer place, where he ascended the minbar, but he did not give a khutbah like this khutbah of yours; rather he continued to offer supplication (du‘aa’), beseech Allah and recite takbeer, then he prayed two rak‘ahs as he used to pray at Eid. Classed as hasan by al-Albaani in Saheeh Abi Dawood, etc

[19] This hadeeth was recorded by Imaam Ahmad رحمه الله, Imaam Abu Dawood رحمه الله, Imaam at-Tirmidhi رحمه الله and Imaam Ibn Maajahرحمه الله . Imaam lbn Hajar رحمه الله states that its chain is good and Shaykh al-Hilaali states that it is hasan. See al-Hilaali, Eeqaadh, p. 162.

[20] Such was recorded by Imaam al-Bukhari رحمه الله and Imaam Muslim رحمه الله. Incidentally, while performing the prayer for rain, the arms are extended with the palms facing downwards towards the ground, not upwards towards the sky.

[21] Saheeh Muslim

[22] The Arabic word used is "Rabb," [رب] meaning: our only Lord, Creator, Sustainer, Cherisher, Master, Nourisher. See: www.muftisays.com/videos/video/yua8-KtdeZQ/the-word-rabb-...

[23] See, for example, Sooratul-Baqara 2:201, Sooratul Baqarah, 2:286 and Soorati Aali 'Imraan 3:8. Actually, there are numerous examples of this nature in the Qur'aan.

[24] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 277

[25] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 264

[26] Cf., Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, p. 265. Imam Ahmad رحمه الله makes an exception in the case where the money has been properly collected by the government, such as through war booty. If it is not such, then what they have done is for bidden and they will not be rewarded for it.

[27] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, pp. 267-268

[28] Saḥeeḥul Bukhaaree

[29] Recorded by Imaam Aḥmad رحمه الله. According to Shaykh al-Albaani رحمه الله, it is hasan. Saḥeeḥul-Jaami', vol. 1, p. 22.

[30] Saḥeeḥul-Bukhaaree

[31] Imaam Ibn Rajab رحمه الله, Jaami', vol. 1, pp. 262-263.

[32] For more on Supplication (Du'aa') See: www.muftisays.com/forums/12-virtues/5129-dua-supplication...

[33] Commentary on the Forty Hadeeth of Imaam An-Nawawi رحمه الله, vol. 1, pp. 453-465