In the Name of Allâh, the Most Beneficent, the Most Merciful
Assalaam-Alaikum!
The least we can do for our Muslim Brothers & Sisters in Gaza is to pray Qunoot al-Nawaazil & make lots dua.
Dua:
O Allaah! Help them; O Allaah, punish the jews and christians, and those who support and help them, severely.
O Allaah! curse them.
O Allaah! send upon them years like the years of Yoosuf (a.s).
O Allaah! Destroy the israel army & make the ground shake under their feet
O Allaah! Destroy them all make their children orphans,their wives widows just like they made Muslim wives & children widows & orphans.
O Allaah! Grant victory to our Muslim Brother & Sisters in Gaza & Everywhere in the world.
O Allaah! Have mercy on the families of those people who are killed in your sake. O Allaah! Have mercy on those widowed women & those orphaned children.
O Allaah! All those
O Allaah! Forgive us,
O Allaah! Forgive us,
O Allaah! Forgive us,
Forgive us for doing nothing but watch them Die.
Ameen!!!Ameen!!!Ameen!!!
Qstn :Is it mustahabb to say Qunoot during the daily prayers for our brothers in Gaza, so that Allaah will relieve them of the aggression of the Jews? In which prayer should Qunoot be said?.
You can check this link:http://www.islamqa.com/en/ref/126219
Or you can read below:
Ans:
Praise be to Allaah.
Yes, the Muslims should pray for their brothers in Gaza, asking Allaah to protect them and save them, and to help them against their enemy, and to defeat the Jews and those who help them.
The imam should say the du'aa' out loud and the people behind him should say Ameen. If a person is offering the obligatory prayer on his own, he should also say Qunoot.
It is proven that the Prophet (blessings and peace of Allaah be upon him) said Qunoot at the time of calamity on a number of occasions:
1.Some of the Arab tribes betrayed 70 of the companions of the Prophet (blessings and peace of Allaah be upon him) and killed them. Anas ibn Maalik (may Allaah be pleased with him) said: News of that reached the Prophet (blessings and peace of Allaah be upon him), and he prayed Qunoot for a month, praying during Fajr prayer against some of the tribes of the Arabs, against Ri'l, Dhakwaan, 'Usayyah and Bani Lahyaan. Narrated by al-Bukhaari (3064).
2.It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: Qunoot was offered in Maghrib and Fajr prayer. Narrated by al-Bukhaari (798).
3.It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, 'Asr, Maghrib, 'Isha' and Fajr prayer, when he said: Sami'a Allaahu liman hamidah in the last rak'ah, praying against some tribes of Banu Sulaym, and against Ri'l, Dhakwaan and 'Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma'aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood,
A number of things may be learned from these hadeeths, including the following:
Firstly: it is prescribed to pray Qunoot at times of calamity. Ibn Taymiyah (may Allaah have mercy on him) said: Qunoot is Sunnah at the time of calamity. This view is that of the fuqaha' among the muhadditheen. And it is narrated from the Rightly Guided Caliphs. End quote.
Majmoo' al-Fataawa (23/108)
Secondly: The Prophet (blessings and peace of Allaah be upon him) said Qunoot at times of calamity in all of the five daily prayers, and he said Qunoot in Fajr and Maghrib prayer, and especially in Fajr. Ibn Taymiyah (may Allaah have mercy on him) said: Most of his Qunoot -- referring to the Prophet (blessings and peace of Allaah be upon him) -- was in Fajr. End quote.
Majmoo' al-Fataawa (22/269).
Ibn al-Qayyim (may Allaah have mercy on him) said: The practice of the Prophet (blessings and peace of Allaah be upon him) was to say Qunoot especially at times of calamity, and not to do so at other times. He did not limit it only to Fajr, rather most of his Qunoot was in Fajr because it is prescribed to make that prayer lengthy. End quote.
Zaad al-Ma'aad (1/273)
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) said:
To sum up, saying Qunoot during the obligatory prayers is not prescribed either in Fajr or any other prayer, except when a calamity befalls the Muslims that is deserving of Qunoot, in which case it is prescribed to say Qunoot for every worshipper in Maghrib and Fajr prayer, and if one says Qunoot in all the prayers, there is nothing wrong with that as some of the scholars said. And when this calamity ceases, Qunoot should be stopped. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen (14/175)
We ask Allaah to hasten relief for our brothers in Gaza, and to give them a way out of every difficulty and relief for every distress, and to curse and destroy the Jews and their helpers, and to send punishment upon them, for He is able to do that.
And Allaah knows best.
Qstn: I know if a Muslim is killed by defending himself against an enemy then insha Allah he dies as a martyr. Also if he dies by drowning, stomach disease he also dies as a martyr. However if a Muslim is killed unexpectedly without being able to defend himself, for instance if he was killed from behind him would he still be considered as a martyr? Also in the case of the Gaza bombings, the Muslims that are killed by being bombed in their houses without expecting it, therefore not being able to defend themselves are they also considered as martyrs?.
You can check this link: http://www.islamqa.com/en/ref/129214
Or you can read below:
Ans:
Praise be to Allaah.
Firstly:
Every Muslim who is killed wrongfully will have the reward of the martyr in the Hereafter, but in terms of this world, he is to be washed and the funeral prayer offered for him, and he is not to be dealt with in the same manner as one who was killed in battle.
It says in al-Mawsoo'ah al-Fiqhiyyah (29/174):
The fuqaha' are of the view that wrongdoing or injustice mean that the one who is killed in such ways is deemed a martyr, but not in the same sense as the martyr who is killed in battle with the kuffaar. Kinds of unlawful killing include one who is killed by thieves, criminals or bandits; one who is killed defending himself or his wealth or his life or his religion or his family or the Muslims or ahl al-dhimmah (non-Muslims living under Muslim rule); or one who is killed trying to prevent injustice; or one who dies in prison who has been imprisoned unlawfully.
They differed as to whether he is regarded as a martyr in this world and in the Hereafter, or as a martyr in the Hereafter only.
The majority of fuqaha' were of the view that the one who is killed unlawfully is to be regarded as a martyr in the Hereafter only. He comes under the same ruling as the martyr in battle with the kuffaar in the Hereafter with regard to reward, but he does not come under the same ruling in this world, so he is to be washed (ghusl, after death) and the funeral prayer is to be offered for him. End quote.
In order to attain the reward of the martyrs it is not essential for the one who is killed to have been in a confrontation with those aggressors. If they kill him unawares, then he will be deserving of the reward of the martyrs, in sha Allaah.
Among the evidence for that is the fact that 'Umar ibn al-Khattaab was stabbed by Abu Lu'lu'ah al-Majoosi when he was leading the Muslims in Fajr prayer, and 'Uthmaan ibn 'Affaan was killed by those who had rebelled against him unlawfully, and the Prophet (blessings and peace of Allaah be upon him) described them as martyrs.
It was narrated that Anas ibn Maalik (may Allaah be pleased with him) said: The Prophet (blessings and peace of Allaah be upon him) climbed up Uhud, accompanied by Abu Bakr, 'Umar and 'Uthmaan, and the mountain shook with them. He struck it with his foot and said: "Stand firm, O Uhud, for there is no one on you but a Prophet or a Siddeeq or two martyrs." Narrated by al-Bukhaari (3483).
Shaykh Muhammad ibn Saalih al-'Uthaymeen (may Allaah have mercy on him) said: By "Prophet" he was referring to himself, "Siddeeq" was Abu Bakr and the "two martyrs" were 'Umar and 'Uthmaan, both of whom (may Allaah be pleased with them) were slain as martyrs. 'Umar was killed when he was leading the Muslims in Fajr prayer, and he was killed in the mihraab. 'Uthmaan was killed in his house. May Allaah be pleased with them both and join us and the righteous Muslims with them in the abode of eternal bliss. End quote.
Sharh Riyadh al-Saaliheen, 4/129, 130
Secondly:
With regard to our brothers in Gaza whose houses collapsed on them, we hope that they will be martyrs for two reasons:
1. They were slain unlawfully
2. The Prophet (blessings and peace of Allaah be upon him) said: "the one who is crushed beneath a falling wall is a martyr." Narrated by al-Bukhaari (2674) and Muslim (1914).
We would not be exaggerating if we add a third reason, which is that they were killed by the kuffaar on the battlefield, so they will be martyrs in this world and in the Hereafter, because all of Gaza was a battlefield.
Prof. 'Abd al-Rahmaan ibn Gharmaan ibn 'Abd-Allaah (may Allaah preserve him) said:
The view of the majority of Hanafis and Hanbalis, the correct view according to the Maalikis and the view of the Shaafa'is is that the one who is slain in war but not on the battlefield is a martyr in the general sense, regardless of the way in which he was killed, whether he was unaware or sleeping, whether he was engaged in fighting or not.
What seems to me to be the case -- and Allaah knows best -- is that the view of the majority is correct, because there is no clear evidence that the killing should be in battle. End quote.
Ahkaam al-Shaheed fi'l-Fiqh al-Islami, 103-106
We ask Allaah to accept them as martyrs and to defeat the Jewish aggressors and enable us to prevail over them so that we might rule over them in accordance with His justice.
And Allaah knows best.
Qstn: At times of calamity, some imams say Qunoot asking for forgiveness and mercy, or they recite Du'aa' al-Qunoot ("Allaahumma ihdina fiman hadayta/O Allaah, guide us among those whom You have guided.."). What is prescribed in Islam in such cases?.
You can check this link: http://www.islamqa.com/en/ref/126258
Or you can read below:
Ans:
Praise be to Allaah.
What Islam prescribes for Qunoot at times of calamity is that the supplication should be appropriate to the calamity, and that Du'aa' al-Qunoot ("Allaahumma ihdina fiman hadayta/O Allaah, guide us and among those whom You have guided..") should not be recited.
The Prophet (blessings and peace of Allaah be upon him) offered supplication (du'aa') at times of calamity on a number of occasions, and his supplication was appropriate to the calamity for which he was praying Qunoot. When he prayed for the salvation of the weak and oppressed in Makkah, he said: "O Allaah, O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, 'Ayyaash ibn Abi Rabee'ah and the weak and oppressed believers." When he prayed against some of the Arab tribes because of the severity of their enmity towards Allaah and His Messenger, he said: "O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf." Narrated by Muslim (675).
When he (blessings of Allaah be upon him) prayed against some of the Arab tribes who had betrayed 70 of the Sahaabah and killed them, he prayed that they be cursed. It was narrated that Ibn 'Abbaas (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) prayed Qunoot for a month in Zuhr, 'Asr, Maghrib, 'Isha' and Fajr prayer, when he said: Sami'a Allaahu liman hamidah in the last rak'ah, praying against some tribes of Banu Sulaym, and against Ri'l, Dhakwaan and 'Usayyah, and those who were behind him said Ameen. Narrated by Abu Dawood (1443). Ibn al-Qayyim said: A saheeh hadeeth. Zaad al-Ma'aad, 1/280; classed as hasan by al-Albaani in Saheeh Abi Dawood.
According to a report narrated by Muslim (679), he said: "O Allaah, curse Banu Lihyaan, Ri'l, Dhakwaan and 'Usayyah, for they have disobeyed Allaah and His Messenger."
According to a report narrated by al-Bukhaari (4070) from Ibn 'Umar (may Allaah be pleased with him), he [Ibn 'Umar] heard the Messenger of Allaah (blessings and peace of Allaah be upon him) say, when he lifted his head from bowing in the second rak'ah of Fajr: "O Allaah, curse So and so, and So and so, and So and so," after he said Sami'a Allaahu liman hamidah, Rabbana wa laka'l-hamd.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
It is prescribed to say Qunoot at times of calamity, praying for the believers and praying against the disbelievers, in Fajr and other prayers. Thus 'Umar said Qunoot when fighting the Christians, in his du'aa' in which he said: "O Allaah, curse the disbelievers of the people of the Book…" Similarly, 'Ali (may Allaah be pleased with him) once fought a people and said Qunoot and prayed against them. The person who is saying Qunoot should say, at the time of each calamity, a supplication that is appropriate to that calamity. If he names the believers for whom he is praying and the disbelievers against whom he is praying, that is good.
Majmoo' al-Fataawa (22/271).
It says in Fataawa al-Lajnah al-Daa'imah (22/271):
It is proven that the Prophet (blessings and peace of Allaah be upon him) used to say Qunoot at times of calamity, praying against the aggressors among the disbelievers, and praying for the week and oppressed Muslims to be saved from the plots and captivity of the kaafirs. End quote.
Shaykh Ibn 'Uthaymeen said in al-Sharh al-Mumti' (4/45): He should say Qunoot with a supplication that is appropriate to the calamity that has come. Hence the Messenger (blessings and peace of Allaah be upon him) used to say Qunoot with words that were appropriate to the calamity, and he did not say "Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…" as some of the common folk do. It is not narrated in any hadeeth, saheeh or da'eef, that the Messenger (blessings and peace of Allaah be upon him) ever used to say "Allaahumma ihdini fiman hadayta/O Allaah, guide me among those whom You have guided…") in obligatory prayers; rather he would offer a supplication that was appropriate to that calamity. On one occasion, he (blessings and peace of Allaah be upon him) prayed for some of the weak and oppressed people, asking Allaah to save them, until they came (to him in Madeenah). End quote.
Based on this, the worshipper should choose a supplication that is appropriate to the calamity, and say that.
Whoever says the du'aa' of the Prophet (blessings and peace of Allaah be upon him) because it is appropriate to a calamity that has befallen the Muslim, such as saying with regard to that which has befallen us nowadays, "O Allaah, save the weak and oppressed believers in Gaza; O Allaah, help them; O Allaah, punish the Jews and Christians, and those who support and help them, severely; O Allaah, curse them; O Allaah, send upon them years like the years of Yoosuf," has done well, because the supplication of the Prophet (blessings and peace of Allaah be upon him) is the best and most comprehensive supplication that can be offered.
And Allaah knows best.
Qstn:Some imams say Qunoot for one or two days at times of calamity then they stop. For how long should du'aa' be offered at times of calamity?.
You can check this link: http://www.islamqa.com/en/ref/126173
Or you can read below:
Ans:
Praise be to Allaah.
Saying Qunoot in the obligatory prayers is prescribed when there is a reason for that -- which is when calamity is befalling the Muslims. So long as calamity is occurring, then Qunoot should be said for that, and when the reason is no longer present, then Qunoot should stop, because the Prophet (blessings and peace of Allaah be upon him) continued to pray Qunoot against the mushrikeen and to pray for the oppressed Muslims in Makkah for a month, then he stopped saying Qunoot when the reason for it stopped with the arrival of those for whom he had prayed Qunoot. This is indicated by the hadeeth of Abu Hurayrah (may Allaah be pleased with him) according to which the Prophet (blessings of Allaah be upon him) prayed Qunoot for a month. After saying Sami'a Allaahu liman hamidah, he said in his Qunoot: "O Allaah, save al-Waleed ibn al-Waleed, Salamah ibn Hishaam, 'Ayyaash ibn Abi Rabee'ah and the weak and oppressed believers. O Allaah, punish Mudar severely and send upon them a famine like that of Yoosuf." Then Abu Hurayrah (the Allaah be pleased with him) said that they were saved from the clutches of the kuffaar and came to Madeenah, so the Messenger (blessings and peace of Allaah be upon him) stopped praying for them. Narrated by Muslim (675).
Ibn al-Qayyim said: He prayed Qunoot at the time of calamity to offer supplication for some people and to pray against others, then he stopped when those for whom he had prayed came (to Madeenah) and were saved from captivity, and those against whom he had prayed became Muslim and came repenting. So his Qunoot was for a purpose, and when that was achieved he stopped Qunoot. End quote.
Zaad al-Ma'aad (1/272)
If the calamity is still ongoing and has not ceased, such as the occupation of Iraq for example, or the occupation of Palestine, then Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) stated that in this case it may be said that Qunoot may be offered for a month and then stopped.
And Allaah knows best.
Courtesy: Islam Q&A
Please do the Least: Please pray Qunoot al-Naazilah/al-Nawaazil for our Muslim Brothers & Sisters in Gaza & Palestine,Jazak Allah Khair.
May Allah guide us all in the straight Path,Ameen!!!
Jazak Allahu Khairun,
M.Imran.
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