Supplicating for Allah's Mercy for the Salaf, Ulama, and Righteous Personalities

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#1 [Permalink] Posted on 24th September 2012 10:54

"When referring to a Companion, one should write رضي الله عنه (radiallahu 'anh). If the Companion is the son of a Companion, one should write رضي الله عنهما (radiallahu 'anhuma).

Similarly, he should write words supplicating for pleasure and mercy for all the 'ulama and pious personalities - in other words, it is also preferable to do this. One should write all these invocations even if they are not written in the original from which he is copying.

One should also read all of the above invocations even if they are not written in the original from which he is reading. One should not feel lazy to read these even if it means repeating them. Whoever is negligent in this regard is deprived of a lot of good, and has lost out a huge bounty." [Imam an-Nawawi رحمه الله: Sharh Saheeh Muslim, vol 1, p 39]

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#2 [Permalink] Posted on 25th September 2012 11:04

Using رضي الله عنه (Radhi Allaah Anhu - may Allaah be pleased with him) for a Non-Companion

In the name of Allah, Most Compassionate, Most Merciful,

The phrase Radhi Allah Anhu has two meanings: One in the mode of giving news (khabariyya) and the other in the form of supplication (dua'iyya). The translation of using this phrase in the first form would be: "Allah is pleased with him/her" and in the second: "may Allah be pleased with him/her".

When this phrase or term is used for the blessed Companions (Allah be well pleased with them all), it can be used in both forms. As such, one may say regarding a Companion: "Allah is pleased with him/her" or "may Allah be pleased with him/her".

Allah Most High Himself attested that He has become pleased with all the Companions of the Messenger of Allah (Allah bless him & give him peace), and they (companions) are pleased with Allah.

Allah Most High says:

"Assuredly well-pleased was Allah with the believers when they swore fealty to you under the tree: He knew what was in their hearts, so He sent down tranquillity to them; and He rewarded them with a speedy victory." (Surah al-Fath, V. 18)

Similarly, Allah Most High says:

"The vanguard (of Islam)- the first of those who emigrated (muhajirun) and of those who gave them aid (ansar), and (also) those who followed them in good deeds,- well-pleased is Allah with them, as are they with Him: for them has He prepared gardens under which rivers flow, to dwell therein for ever: that is the supreme felicity." (Surah al-Tawbah, V. 100)

So, Allah Almighty has declared His pleasure for the Companions (sahaba), hence one may say: "Allah is well-pleased with the Companions". Also, it would be a grave sin to disrespect or slander a Companion whilst Allah Most High Himself has declared His pleasure for them.

As far as the students of the Companions (tabi'un), their followers (atba al-tabi'in), saints and the pious, Mujtahid Imams and all Muslims in general are concerned, it is perfectly acceptable to use this term for them in the form of supplication (dua).

Allah Most High Himself uses this phrase in the Qur'an for all pious Muslims. He Most High says:

"Those who have faith and do righteous deeds, they are the best of creatures. Their reward is with their Lord. Gardens of eternity, beneath which rivers flow; they will dwell therein for ever; Allah will be well-pleased with them, and they with Him. That is for such who fears his Lord." (Surah al-Bayyinah, V. 7-8)

In the above and other such verses, Allah Most High promises His pleasure (rida) for the faithful and righteous Muslims, as He has promised many other things, such as entering paradise, immunity from punishment in Hell, salvation, etc. So, as it is permitted to make Dua for a believer that he/she enters heaven, has salvation in the hereafter, etc, it will be permitted to make Dua for him/her to obtain the pleasure of Allah Most High.

Thus, there is nothing wrong in saying "Radhi Allah Anhu" (may Allah be pleased with him/her) for a non-Sahabi. One may use this term for the Tabi'un, Mujtahid Imams, saints and all Muslims in general. One may even use this term for a living person and say to him "Radhi Allah Anka" (may Allah be pleased with you". Many times, I heard the Arabs say to one another: "may Allah be pleased with you" in a sense that one is supplicating to Allah and seeking His pleasure for a fellow Muslim brother or sister. It would be similar to any other Dua one makes for a fellow Muslim.

Therefore, the great scholar of Hadith and Shafi'i jurist (faqih), Imam al-Nawawi (may Allah be pleased with him) states:

"It is recommended (mustahab) to seek Allah's pleasure (taraddi) and mercy (tarahhum) for the Companions (sahaba), their followers (tabi'un) and those after them such as the scholars, worshippers and all good people. Hence, one should say: "may Allah be pleased with him" or "may Allah have mercy on him", and other similar phrases.

As far as what some scholars have said that the phrase "Radhi Allah Anhu" is exclusive to the Companions (sahaba), and for other than them one should only say "Rahimahu Allah" (Allah have mercy on him), it is not as they have stated and it cannot be agreed with. Rather, the correct view is what the majority of the scholars hold (jamhur) in that it is recommended to say "Radhi Allah Anhu" for all good Muslims, and its proofs are more than can be counted." (Kitab al-Adhkar, P. 100)

The great Maliki scholar, Qadhi Iyadh (may Allah be pleased with him) says in his renowned al-Shifa':

"Those other than the Prophets should be mentioned with Allah's forgiveness (gufran) and pleasure (ridha)..." (al-Shifa', P. 581)

Thus in conclusion, there is nothing wrong in using the term "Radhi Allah Anhu" for other than a Companion (sahabi), for it is a form of supplication seeking Allah's pleasure and happiness. One may use this term for the Tabi'un, their followers, Mujtahid Imams, Muhaddithun, Fuqaha, scholars, pious servants of Allah and any good Muslim, deceased or alive.

Yes, if this term was used in an area exclusively for the Companions (sahaba), and the assumption was that by using it for other than the Companions, people would confuse a non-Companion with a Companion; then it would be better to avoid using it, unless one explains to the people that it can also be used for non-Companions.

In parts of the Indian subcontinent, it is a common understanding that the term "Radhi Allah Anhu" can only be used for the Companions; hence if one was to use it for other than a Companion, one would be rebuked. This is incorrect, hence people should be made aware that there is nothing wrong (rather recommended) to use this term for all Muslims.

And Allah knows best

[Mufti] Muhammad ibn Adam
Darul Iftaa
Leicester , UK

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#3 [Permalink] Posted on 26th September 2012 10:34

Shaykh 'Abdul Fattah Abu Ghuddah رحمه الله said:

"Mentioning the reliable 'Ulamaa' and righteous worshippers with terms of respect and honour is from the essence of practising on knowledge and is also one of the demands of knowledge. It is in no way excessive or lengthy as assumed by some contemporary people who emulate the westerners. You see them completely cutting off the names of the beloved imams and totally abridging them as though they are mere digits.

Such abridgement - where there is no need for such abridgement - is against the way of the 'Ulamaa' of the past. It is against the natural etiquette which a person ought to adopt with the elders, the 'Ulamaa', the righteous and the pious. Mentioning their names with respect shows love for them in the heart. This increases our respect for them in our heart, it displays their great value, it rejuvenates emulating them and benefitting from their actions and ways.

May Allah سبحانه و تعالى be pleased with them and may He reward them with the best reward on our behalf." [The Sunnah Way of the Sufis]

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#4 [Permalink] Posted on 27th September 2012 11:00

The great scholar and Islamic thinker, Shaykh Abul Hasan 'Ali an-Nadwi رحمه الله said:

"Sensible temperaments and sound intellects become humble by recognising value found in people, acknowledging the good, showing gratitude to the one who does a favour, or defends his land or people, who was killed in protecting its honour and reputation, or its religion and belief system. Nations that have a balanced temperament and a righteous mind-set are all agreed on continuing the remembrance of these brave personalities.

This they do in order to acknowledge the good and to encourage the children of their society to emulate them. To such an extent that an unknown soldier becomes a topic of such importance and significance for the nations of the west.

As for the believers and the followers of the Messengers - Allah's salutations and peace be on all of them - their share of acknowledging the good and showing gratitude for their kindness and bounty ought to be more than every nation and every group.

Allah سبحانه و تعالى describes the believers as being those who acknowledge good, who supplicate for those who have passed away, and who acknowledge the merit of the people of the past.

Allah سبحانه و تعالى says:

"And those who came after them say: 'Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.'" (59:10)

Allah سبحانه و تعالى describes the unbelievers and the in-mates of the Hellfire as those who deny, reject and renounce the good, curse their predecessors, dislike them and sever all ties with them.

Allah سبحانه و تعالى says with regard to the in-mates of the Hellfire:

(Allah) will say: "Enter you in the company of nations who passed away before you, of men and jinns, into the Fire." Every time a new nation enters, it curses its sister nation (that went before), until they will be gathered all together in the Fire. The last of them will say to the first of them: "Our Lord! These misled us, so give them a double torment of the Fire." He will say: "For each one there is double (torment), but you know not." (7:38)

The Islamic community distinguishes itself over other communites as being big-hearted, acknowledging virtue, establishing the scales of justice among people, perpetuating the feats of the pious predecessors, abundant supplications for them, and supplicating for Allah's mercy for them. The books of biographies are testimony to all this."

[Abul Hasan 'Ali an-Nadwi رحمه الله: al-Imam al-ladhi lam Yawaffa Haqqahu min al-Insaf wal-I'tiraf, pp 6-7]

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#5 [Permalink] Posted on 2nd October 2012 12:17

Shaykh 'Aydarus Ibn 'Umar al-Habshi al-'Alawi al-Hadrami رحمه الله writes the following while talking about the virtue of acquiring knowledge and receiving this knowledge from the shuyookh and 'ulama':

"One of our teachers said: The person whom Allah سبحانه و تعالى favoured with any of this - i.e. deriving knowledge from the shuyookh, acquiring from them and learning from them - then it is his duty to be grateful by mentioning them, spreading their merits, propagating their benefits, supplicating for them, and supplicating for Allah's سبحانه و تعالى pleasure for them. This is from among the most important matters."

['Aydarus Ibn 'Umar: 'Uqud al-La'al fi Asaneed ar-Rijal, p29]

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#6 [Permalink] Posted on 4th October 2012 09:44

The Respect Of Senior 'Ulamaa' When Mentioning The Righteous

'Abdul Fattah Abu Ghudda رحمه الله said:

"It was the habit of the senior A'imma of the past that when the righteous were mentioned in their assemblies they would adopt a respectful posture in consideration of the high position that they enjoy. This they did even if the righteous were not present before them. Considering the fact that we are the ones who came much later, the least we could do, if we cannot show respect when talking about them, is to invoke Allah's mercy for them." [Sunna Way Of The Sufis]

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#7 [Permalink] Posted on 5th October 2012 10:13

Abu Zur'ah as-Razi رحمه الله said:

"I was sitting with Imam Ahmad Ibn Hanbal رحمه الله when Ibraheem Ibn Tahman رحمه الله (one of the 'Ulamaa' and righteous servants), was mentioned in his presence. When this Ibraheem رحمه الله passed away, someone said at the time, 'No one like him will come after him.'

[At the time when he was mentioned in the presence of Imam Ahmad رحمه الله], he was lying down because of some ailment. He immediately sat upright and said: 'It does not behoove us to lie down when the righteous are mentioned before us.'"

[Ibn Muflih al-Hanbali رحمه الله: al-Furu', vol 1, p195. Adh-Dhahabi رحمه الله: Tadhkirah al-Huffadh, vol 1, p213. Ibn Hajar رحمه الله: Tahdhib at-Tahdhib, vol 1, p130]

Abu al-Wafa' Ibn 'Aqeel رحمه الله writes in his al-Funun that he [Imam Ahmad رحمه الله] was leaning against something. He therefore lifted his back and said: "It does not behoove us to lean when the righteous are mentioned before us."

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Supplicating for Allah's Mercy for the Salaf, Ulama, and Righteous Personalities

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