The Book of Mosques and Places of Prayer-07a
Machine translationRead the Arabic original
The reciter: And Muhammad ibn 'Abd Allah ibn Numayr narrated to us, saying: My father narrated to us, saying: Hisham narrated to us from Abu al-Zubayr, who said: Riyad as-Salihin 1417.
The Shaykh : His saying: "There is no power and no strength except by Allah": *al-hawl* is from *tahawwul* (transition), and *al-quwwah* (strength) is well known. The meaning is: there is no transition from one state to another, and no strength to do so except by Allah (Mighty and Majestic). He is the One who facilitates for a person what He facilitates, so that he transitions from one state to another, and likewise strength. Accordingly, the *ba* here is for seeking help. Therefore, this phrase is a phrase of seeking help, not a phrase of *istirja'* (returning to Allah), as many people do. When they are struck by a calamity, they say: "There is no power and no strength except by Allah." However, if one intends by saying "There is no power and no strength except by Allah" to seek Allah's help in dealing with his calamity, then that has a valid aspect. But the best thing for a person to say in the event of calamities is what has been transmitted:[Al-Baqarah 2:156], O Allah, reward me in my calamity and replace it for me with something better, because this is the Sunnah.
And his saying:Sunan an-Nasa'i 1340Sahih (Darussalam): This is the word of sincerity. "We worship none but Him" balances "There is no deity but Allah," and it balances "You alone we worship." However, the method of restriction in "You alone we worship" is by fronting what is properly delayed, which is the object. As for here, the method is negation and affirmation.
And his saying:
له النعمة: It has been said that the meaning of this is the blessing, so the *lam* means "from," and "favor" is conjoined to it. As for "His is the good praise," the *lam* in it is for deserving; the *lam* in it is for deserving. It is also possible that the *lam* in his saying "His is the blessing and His is the favor" is in its proper place, meaning that He is the Bestower. He is the One who has the blessing, and He is the One who has the favor over us. Therefore, it is said even in colloquial speech:
You have a favor over me, you have a blessing over me.
And his saying:: *Al-thana'* (praise) is the repetition of praiseworthy attributes, so He is the One who deserves that.
And his saying: "We are sincere to Him in religion": meaning we make it sincere for Him, free from the impurities of shirk (associating partners with Allah) and the impurities of bid'ah (religious innovation). Because the mushrik (one who associates partners with Allah) has not been sincere, and the mubtadi' (innovator) has not been sincere. The mushrik has not been sincere in his intention, and the mubtadi' has not been sincere in his deed and his following.
And his saying "religion": meaning the deed. "Even if the disbelievers should be displeased": meaning that we are noble by our religion; it does not concern us whether the disbelievers are pleased with us or displeased. We are sincere to Allah in religion, whether the disbelievers are displeased or pleased.
It has been reported that 'Abdullah bin Zubair (May Allah be pleased with them) used to recite after Taslim at the conclusion of every Salat (prayer): "La ilaha illallahu wahdahu la sharika lahu, lahul- mulku, wa lahul-hamdu, wa Huwa 'ala kulli shai'in Qadir. La hawla wa la quwwata illa billah. La ilaha illallahu, wa la na'budu illa iyyahu, Lahun-ni'matu, wa lahul-fadlu, wa lahuth-thana'ul-hasan. La ilaha ilallahu, mukhlisina, lahud-dina, wa lau karihal-kafirun (there is no true god except Allah; He is One. To Him belongs the dominion and to Him is all praise, and He is Powerful over all things. There is no power and might except with (the help of) Allah. There is no God but Allah and we worship none except Him, to Him belongs the bounty and to Him belongs the grace, and to Him belongs all excellent praise; there is no deity but Allah. We reserve our devotion exclusively for Him though the disbelievers may detest it)." Ibn Az-Zubair said: The Messenger of Allah (ﷺ) used to celebrate Allah's Greatness in those terms after every Salat (prayer).
كان ابن الزبير يقول في دبر كل صلاة حين يسلم : لا إله إلا الله وحده لا شريك له له الملك وله الحمد وهو على كل شيء قدير لا حول ولا قوة إلا بالله لا إله إلا الله ولا نعبد إلا إياه له النعمة وله الفضل وله الثناء الحسن لا إله إلا الله مخلصين له الدين ولو كره الكافرون . وقال: كان رسول الله صلى الله عليه وسلم يهلل بهن دبر كل صلاةThe Shaykh : His saying: "There is no power and no strength except by Allah": *al-hawl* is from *tahawwul* (transition), and *al-quwwah* (strength) is well known. The meaning is: there is no transition from one state to another, and no strength to do so except by Allah (Mighty and Majestic). He is the One who facilitates for a person what He facilitates, so that he transitions from one state to another, and likewise strength. Accordingly, the *ba* here is for seeking help. Therefore, this phrase is a phrase of seeking help, not a phrase of *istirja'* (returning to Allah), as many people do. When they are struck by a calamity, they say: "There is no power and no strength except by Allah." However, if one intends by saying "There is no power and no strength except by Allah" to seek Allah's help in dealing with his calamity, then that has a valid aspect. But the best thing for a person to say in the event of calamities is what has been transmitted:
Who, when disaster strikes them, say, "Indeed we belong to Allah, and indeed to Him we will return."
اللذين إذا أصابتهم مصيبة قالوا إنا لله وإنا إليه راجعونAnd his saying:
There is none worthy of worship except Allah (SWT), and we worship none but Him
لا إله إلا الله ولا نعبد إلا إياهAnd his saying:
His is the blessing, His is the favor, and His is the good praise. His is the blessing.
له النعمة وله الفضل وله الثناء الحسنله النعمة
You have a favor over me, you have a blessing over me.
And his saying:
His is the good praise.
له الثناء الحسنAnd his saying: "We are sincere to Him in religion": meaning we make it sincere for Him, free from the impurities of shirk (associating partners with Allah) and the impurities of bid'ah (religious innovation). Because the mushrik (one who associates partners with Allah) has not been sincere, and the mubtadi' (innovator) has not been sincere. The mushrik has not been sincere in his intention, and the mubtadi' has not been sincere in his deed and his following.
And his saying "religion": meaning the deed. "Even if the disbelievers should be displeased": meaning that we are noble by our religion; it does not concern us whether the disbelievers are pleased with us or displeased. We are sincere to Allah in religion, whether the disbelievers are displeased or pleased.