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Thursday, January 05, 2012

How to write the name Abdullah

Taken from Sharh Muqadimmah Sunnan Ibn Maajah, Tape 7
Questioner: May Allaah Grant you with good, the ministries often print the name Abdullah into two separate parts, so they write the word Abd and then the word Allaah…
Shaykh AbdulKareem ibn Abdullah al-Khudayr [May Allaah Preserve him]: This is wrong, it is a mistake in the way they are writing.
Questioner: As they do for Abd Allaah ibn ad-Dulaymee, so they make the word Allaah at the end…
Shaykh AbdulKareem ibn Abdullah al-Khudayr [May Allaah Preserve him]: This has been addressed in some of the books of ‘Uloom al-Hadeeth, they stated that from the etiquettes of writing is that we don’t make a split between a noun and the governed noun [Mudaaf] and this is general. So for example, the boy Zayd, this wouldn’t have a space in between the word boy and Zayd. This is especially the case for the Lord, The Exalted and Glorified, so we should put the name of Allaah before anything, so the person who reads it would say…
Questioner: Allaah ibn ad-Dulaymee, the name of the Glorified and Exalted is written and then ibn ad-Dulaymee.
Shaykh AbdulKareem ibn Abdullah al-Khudayr [May Allaah Preserve him]: Yes, Allaah ibn ad-Dulaymee, this is prohibited when writing by the people of knowledge and the books of Mustalah aren’t free from such examples

It is not permissible for you to lend your ear to every person that talks...Knowledge is only taken from scholars

Question posed to Shaykh Abd Allaah ibn Abd al-Raheem al-Bukhaari [May Allaah preserve him]
Taken from Sharh Nukhbat al-Fakr, tape 5; 122-124 minutes

Q: What is the meaning of the statement of Muhammad Ibn Sireen [May Allaah have Mercy on him] ‘Verily ilm is the religion, so be careful where you take your ilm from’?

A: The religion is knowledge so the warning here is to avoid those who are Majhool [Unknown] because knowledge is not given to just anyone and anyone. You are not to ask anyone who comes across your way or anyone you have respect for, and you are not free to ask anyone and turn away from this matter seeing it to be something light! You are a slave of Allaah, you have free will but you have to be obedient with that free will, commanded to follow this pure religion and the guidance of the Sunnah. It is obligatory that you make them rule over you and judge all your affairs. It is incumbent for you to practice your religion in line with the Sunnah, following its guidance under the scope of the scholars. You are not free, you control your tongue, your sight and your hearing etc. but they are not yours! They belong to Allaah and he has given you this based on a trust that you use them properly!

“And follow not (O man, i.e., say not, or do not, or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allaah)” [Al-Israa’ 17:36]

So it is not permissible for you to lend your ear to every person that talks, rather you must verify if this person is established in knowledge and is free from any mistakes and is upon the Sunnah and calls to it for you to take knowledge from. This is the intent of Imaam Muslim when he narrated the statement of Ibn Sireen in the Introduction to his Saheeh; that knowledge is only taken from scholars. It was only him who stated this and narrated this from the Salaf, it was also a point stressed by Imaam Ahmad and Yahya ibn Maeen and others from the Scholars of the Salaf.

Pardoning

العفو
Pardoning
by
Brother, Shaykh Ibraaheem bin Muhammad al-Haqeel
[May Allaah Preserve him]
ابراهيم بن محمد الحقيل
حفظ الله ورعاه
All Praise is for the Lord of the Alameen and May the Peace and Blessings of Allaah be on the most noblest of Prophets and Messengers, our Prophet Muhammad and upon all his family and companions.
To Proceed;
Verily, Allaah, the Most High, created mankind and he has made them a test for each other. He has also made us so we socialise and interact with one another, working, cooperating, transacting, sitting and visiting, in general humans are made to mix with one another in most aspects of their lives. 
When we are required to mix with each other, it is understandable that there will appear mistakes and at times these mistakes may reach the level of oppression, transgression, whether this is in speech or in action. The Shariah stresses the importance of giving people their due rights, the establishment of justice, to repel any form of oppression and to deter the oppressor. At the same time it encourages one to be pardoning, to be forgiving and to readily except people’s excuses, to react to immorality with morality and a way that is better. We are also encouraged to connect to those who want to cut ties with us, to react to ignorance with forbearance and leniency. If these aspects are organised properly then there will be a great reward and benefit from the Lord of the Alameen, The Glorified and Exalted.
Pardoning with Allaah
Our Lord, The Glorified and Exalted, has an attribute of Pardoning, He is Generous and He Loves Pardoning. He loves those who pardon, he raises their ranks and he gives them from the best of rewards. How many people have Allaah, The Glorified and Exalted, Pardoned from the evils that His creations do? He prevents harm from reaching them and averts affliction from effecting them, despite them not being thankful to him, except those whom Allaah, The Glorified and Exalted, has mercy on, and these are very few.
From the Pardoning of Allaah, The Glorified and Exalted, upon His slaves is that he accepts their repentance and he pardons their sins, as He, the Most High, says;
And it is He who accepts repentance from his servants and pardons misdeeds, and He knows what you do
[Shoora 42:25]
Also ‘Alee ibn Abee Taalib [May Allaah be Pleased with him] once said;
Shall I inform you about the most virtuous Ayah from the Book of Allaah, the Most High? The Messenger of Allaah [Peace and Blessings of Allaah be upon him] told me that it was;
And whatever strikes you of disaster - it is for what your hands have earned; but He pardons much
[Shoora 42:30]
And he [Peace and Blessings of Allaah be upon him] once said to me, “I will explain this to you Oh ‘Alee. Whatever you are afflicted by from sickness or punishment or trials in the life of this world, then this is from what your own hands have earned. Allaah, the Most High, is Generous, as He doesn’t give you sickness or punish you or test you with these things in the Hereafter. Whatever Allaah, the Most High, pardons you from in the life of this world then Allaah, the Most High, is lenient as He will not return to it once He has Pardoned you for it.“
[Narrated by Ahmad 1/58, Haakim classified it as being Saheeh and adh-Dhahabee agreed with him 2/445]
Praise of Allaah, the Most High, for those Pardon
Allaah, the Most High, Praises His servants, those who repel their anger and pardon the people. He has made their reward to be a place in Jannah, a reward that is as vast as the heavens and earths. He also commanded the Prophet [Peace and Blessings of Allaah be upon him] to be pardoning to the general people, as He, The Exalted and Glorified, said;
 So by mercy from Allah , [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah . Indeed, Allah loves those who rely [upon Him].
[Aal-Imraan 3:159]
In another Ayah, Allaah, The Exalted and Glorified, says;
But pardon them and overlook [their misdeeds]. Indeed, Allah loves the doers of good
[Al-Maaidah 5:13]
Abdullah ibn Zubayr [May Allaah be Pleased with him] said, “Allaah commanded His Prophet [Peace and Blessings of Allaah be upon him] to be pardoning with the people.” [Narrated by Bukhaari 4644] this is referring to the Ayah;
Be pardoning, enjoin what is good, and turn away from the ignorant
[A’raaf 7:199]
Some of the Salaf have stated about this Ayah that, ‘there is nothing in the Quraan that is more comprehensive in virtues of Akhlaaq than this Ayah.’ [Ma’aalim at-Tanzeel 1/213]
The Manner of Pardoning of the Prophet [Peace and Blessings of Allaah be upon him]
It is described that the manners of Prophet [Peace and Blessings of Allaah be upon him] was the Quraan. He guided people to its Ayaat and he did what the Quraan ordered him to and he abstained from what it prohibited. He did not leave being pardoning except in cases where he was not required by Allaah, the Most High, to pardon. The Prophet [Peace and Blessings of Allaah be upon him] only got angry for the sake of Allaah, the Most High, and he never got angry for the sake of himself. This is an attribute that has been mentioned in the Tawraah as well, that the Prophet [Peace and Blessings of Allaah be upon him], ‘doesn’t repel evil with evil, rather he is pardoning and forgiving.‘ [Narrated by Bukhaari, 2125]
How many times did an ignorant person behave ignorantly with him? How many times did people transgress him? How many times was he afflicted by harm from the Muhsrikeen and the Munaafiqeen?  His reaction to all of this was to be patient with the harm that they were afflicting on him. When he became superior to them and had a chance to seek revenge he was pardoning and he forgot the pain they had caused him and he would say, “Go, for you are free” [Sunan Bayhaqee, 9/118]
This principle of his was based on the instructions he had received from the Book of Allaah, the Most High, as He had commanded him to be pardoning. This was also the way of his brothers from the Prophets [Peace be upon them all] before him. For example, Ibraaheem [Peace be upon him] said;
My Lord, indeed they have led astray many among the people. So whoever follows me - then he is of me; and whoever disobeys me - indeed, You are [yet] Forgiving and Merciful
[Ibraaheem  14:36]
Also, there was Yusuf [Peace be upon him] who was the subject of envy from his brothers and they threw him down a well. They turned him into a slave and took away his freedom and they made money from selling him, they abused him severely and took him through a great ordeal, however when Allaah, the Most High, honoured him and gave him prestige and he had the chance to seek revenge, he forgave and pardoned them;
He said, "No blame will there be upon you today. Allah will forgive you; and He is the most merciful of the merciful.
[Yoosuf 12:92]
And then there was ‘Eesa ibn Maryam [Peace be upon him], who said;
If You should punish them - indeed they are Your servants; but if You forgive them - indeed it is You who is the Exalted in Might, the Wise
[Maaidah 5:118] 
The approach of the Salaf to Pardoning
The Companions [May Allaah be Pleased with them all] and those who followed them in guidance [May Allaah have Mercy on them] would constantly pardon those who transgressed against them. They would respond in good to those who were wicked towards them. They bore patience with those who were ignorant with them. 
It has been narrated that ‘Umar [May Allaah be Pleased with him] said, “Everyone with me free to do what they wish.” [Aadaab ash-Shariyyah 1/71]
It once occurred that some money was stolen from ‘Abdullah ibn Mas’ood [May Allaah be Pleased with him], so he supplicated for the thief. He said, “Oh Allaah! If this person took from me because he desperate then may You Bless him in it and if he took it because he fell into sin then make this the final sin he ever does.” [Ahyaa ‘Uloom ad-Deen 3/184]
It was also narrated that Ibraaheem an-Nakha’ee [May Allaah have Mercy on him] said about the Salaf as-Saaleh of this Ummah, “They didn’t look to scorn or dispraise people rather if they had the chance, they would pardon.” [Fath al-Baari 5/120]
The Reward for Pardoning
Pardoning is a principle only understood by the people who have certainty, those who reach the high levels of Taqwa and they are those who seek for the Hereafter and not for the life of this world. They are those who seek the reward of their Lord for this characteristic in the Hereafter;
And the retribution for an evil act is an evil one like it, but whoever pardons and makes reconciliation - his reward is [due] from Allah . Indeed, He does not like wrongdoers.
[Shooraa 42:40]
The reward mentioned in this Ayah has been left general; the Ayah doesn’t tell us what the reward is for those who pardon and it doesn’t inform us on the amount they will receive. Rather, the decision for the amount of reward has been left for Allaah, the Most High and whoever is in this situation, so then let him know that the reward of Allaah, the Most High, isn’t trivial. There is no need for this person to feel that he will be dealt with cheaply, verily Allaah is Bountiful [Al-Jawwaad], Generous [Al-Kareem], Pardoning [Al-Afw] and Merciful [Al-Raheem] so He will recompense you from the best of rewards.
 Whatever is in the Hereafter doesn’t have a limit so the slave acquires from the Bounty of Allaah, The Glorified and Exalted. The reward comprising of being pardoned includes both the worldly life and the hereafter, in the worldly life he is pardoned of his sins whilst at the same time a reward that is preserved and awaiting him in the Hereafter.
It was narrated that Aboo Hurayrah [May Allaah be Pleased with him] said that the Prophet [Peace and Blessings of Allaah be upon him] said, “Giving in charity doesn’t decrease you wealth in the slightest, and the person who pardons is not increase except in honour and there is no person who is humble for the sake of Allaah, except that Allaah will raise his rank.” [Narrated by Muslim 2588]
Who is in need for Pardoning?
All those people who accompany you, from your family and your children, are all in need of receiving pardon and mercy from you. This is because you live with them and mistakes may transpire from them regularly. Not only this, it may be that they are ignorant but Allaah, the Most High, says;
O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive - then indeed, Allah is Forgiving and Merciful.
[Taghaabun  64:14]
You are at service to them, so their mistakes must be met with pardoning from you. You must be merciful when they slip. A man once came to the Prophet [Peace and Blessings of Allaah be upon him] and said, “Oh Messenger of Allaah, how many times should we forgive our slaves?” So the Prophet remained silent until the man asked again and the Prophet remained silent. He asked a third time and he [Peace and Blessings of Allaah be upon him] said, “Pardon them seventy times every day.” [Narrated by Ahmad 2/111 and Aboo Dawood 5164]  
Seeking Pardon from Allaah, the Most High
It was from the guidance of the Prophet [Peace and Blessings of Allaah be upon him] to repeated ask Alah, the Most High, to pardon him and protect him. It has been narrated that Ibn ‘Umar [May Allaah be Pleased with him] said;
The Messenger of Allaah didn’t leave asking Allaah every day and every night;
O Allaah, I ask You for pardon and well being in this life and the next. O Allaah, I ask You for pardon and well-being in my religious and worldly affairs, and my family and my wealth
[Narrated by Aboo Dawood 5074, Ibn Maajah 3871 and it was classified Saheeh by Ibn Hibbaan 961] 
It was also from his habit to ask during the Witr prayer at the end of the night;
“Oh Allaah! I seek refuge in Your Pleasure from Your Anger and I seek refuge in Your Pardoning from Your Punishment.”
[Narrated by Aboo Dawood 1427; it was classified Saheeh by Haakim and adh-Dhahabee agreed 1/306]
So it is for the Muslim to adopt pardoning and being merciful in his manners and etiquettes. The Muslim must be one who overlooks people’s mistakes and harm done to him; he must use this when turning away from the ignorant, until it is written that he has reached the high status of those who pardon.
I ask Allaah, the Most High, to support us in ourselves and against what our desires want. I ask Allaah to Pardon and Protect us in the Dunya and the Aakhira. Oh Allaah! You are al-Afw, you love to Pardon, so Pardon us

Explanation of the hadeeth of Umm Salamah [May Allaah be Pleased with her]

[اللهم إني أسألك علماً نافعا ورزقاً طيبا وعملاً صالحا
Oh Allaah! Verily, I ask you for beneficial knowledge and generous and wholesome provision, and deeds that are accepted”
[Narrated by Ahmad, Ibn Maajah and others]

By the Noble Scholar and Doctor
AbdurRazaaq ibn AbdulMuhsin al-‘Abbaad al-Badr
May Allaah, the Most High, Preserve him and his father
____________________________
بسم الله الرحمن الرحيم
Verily, all Praise is due for Allaah, I Praise him and I seek his assitance and forgiveness and I repent to him. I seek refuge in Allaah from the evils of ourselves and the wickedness of our deeds. Whoever Allaah guides none can misguide and whomsoever Allaah guides, none can lead astray.
I bear witness that there is no God except Allaah alone, with no partners and I bear witness that Muhammad is His slave and His Messenger, May the Peace and Blessings of Allaah be upon him and all his companions.
To begin;
Today’s Hadeeth is going to be short, not long, about the hadeeth that has been narrated by Ibn Maajah and Imaam Ahmad [May Allaah have Mercy on both of them] and others from them from the people of knowledge. It was narrated on the authority of the mother of the believers Umm Salamah [May Allaah be Pleased with her] the wife of the Prophet [Peace and Blessings of Allaah be upon him] that she said;
“The Messenger of Allaah [Peace and Blessings of Allaah be upon him] would say after the morning prayer, after giving Tasleem;
‘Oh Allaah! Verily, I ask you for beneficial knowledge and generous and wholesome provision, and deeds that are accepted’[1].”
So it was from the guidance and practice of the Prophet [Peace and Blessings of Allaah be upon him] to say this every day after the morning praying and he would supplicate with this great and comprehensive supplication.
‘Oh Allaah! Verily, I ask you for beneficial knowledge and generous and wholesome provision, and deeds that are accepted’
It is also narrated in another version that he would say ‘And righteous deeds’ but the meaning of the accepted deeds in the previous narration is the same as this, meaning both versions are supplicating for righteous deeds.
So if you act upon this - my noble brother – this great supplication, a supplication that has the Prophet [Peace and Blessings of Allaah be upon him] continued to preserve every day after the morning prayer, then this would be a cause of great
Barakah in your day and you will find your day open. How many countless openings a Muslim can have in his day if he turns to Allaah [The Great and High]? How many favours will be upon him because of these three things that he asks for; beneficial knowledge, generous or wholesome provision and deeds that are righteous or accepted?
Also, if you hold on to these three things then you will find the objective a Muslim hopes for in his day, combined and placed in his day. The goals that a Muslim has in his day are three:
1)      Beneficial knowledge
2)      Generous or wholesome provision
3)      Righteous deeds
If you contemplate on this last objective and goal of a Muslim, then he will not find any of the other objectives of goals outside of his day. These three objectives are combined in this one objective or goal of a Muslim for his day.
So the purpose of this supplication is to open the day for the Muslim and it is a means of one being able to achieve his goals for that particular day. By turning to Allaah [The Great and High] he is able to actualise these goals. So this supplication is beneficial for him from two aspects;
Firstly, this supplication enables the Muslim to define his goals for the day from the very beginning of it. They say; ‘whoever wants the way to salvation then he must define his goals and how he is going to achieve these goals by having a strategy. If he is able set his goals out and plans how he is able to achieve them, only then he will attain his goals.’ So from the means of being successful in gaining his goals is to plan, organise and reaffirm his intentions and aims. As for one who doesn’t have a goal or a plan nor does he have any clear idea, then his day will be mixed up of various different things  which will create conflict and disruption in his day. Perhaps this person will not attain any of these goals. So from one of the main points is that we must have a clear goal and how we will attain this.
Secondly, this supplication helps one turn to Allaah [The Great and High] so he gains His assistance in achieving his goals because he asked and sought it from the very beginning of the day.
If one asks in the beginning of the day then this will remain and be repeated in the affairs of a Muslim, every day singling out Allaah and turning to Him [The Great and High], from the beginning of the day asking him [The Great and High], means one will be assisted in being successful in achieving this great aim and lofty request.
So the Prophet [Peace and Blessings of Allaah be upon him] started with asking for beneficial knowledge. In this there is clear evidence that knowledge precedes everything, so must be the first thing we seek, this is proof that knowledge comes before doing deeds as the Prophet [Peace and Blessings of Allaah be upon him] started the supplication with this. As Allaah, The Glorified and Exalted, says;
So know, [O Muhammad], that there is no deity except Allah and ask forgiveness for your sin and for the believing men and believing women[Muhammad 47: 19]
So knowledge comes before action and with knowledge the Prophet [Peace and Blessings of Allaah be upon him] started this supplication, seeking knowledge before provisions and actions. Bringing knowledge forward and seeking it before anything else is also a proof that righteous deeds and wholesome provision are both based on knowledge. So knowledge is the way one is able to gain upright provision and ward off anything corrupt in his provision. If one doesn’t have beneficial knowledge then it becomes easy for his affairs to become mixed, his wealth to be mixed with useful and corrupted wealth, and his for his actions to be fruitful and at times tainted, and without having beneficial knowledge he wouldn’t be able to distinguish what is good and bad pertaining to his affairs.
It is for this reason that actual and authentic knowledge must be sought and the Muslim must protect and give attention to it, it must be the most important thing in a Muslim’s life.
As for the one who seeks provision without seeking knowledge, then this opens the door for him to do deeds without knowledge, and this has been contested in our religion. Like the statement of ‘Umar ibn AbdulAziz [May Allaah have Mercy on him] who said;
“Whoever worships Allaah without knowledge, then his he does more harm than good[2]”.
This is also beneficial for us understand, that this supplication reinforce the importance of knowledge in the daily lives of the Muslim. In fact, it is the most important thing in the life of a Muslim. All his days are given the due importance in seeking beneficial knowledge, no time is wasting during his day, all day he spends time in gaining beneficial knowledge. So this Hadeeth proves this point, because every day we say;
‘Oh Allaah! Verily, I ask you for beneficial knowledge…’
The scholars say that this supplication is necessary for us but it is also necessary for us to seek the means as well. So if one says ‘Oh Allaah! Verily, I ask you for beneficial knowledge’ then it is necessary that he seeks the means to gain knowledge, so he must go out and sit in the circles of knowledge, in the sitting of knowledge, read books, revise issues and rulings (Masalah) and things similar to this. He must seek the means and the routes that help one gain and acquire knowledge. So this supplication must be followed by action.
However, if a person is lackadaisical in his day and in his early morning he says; ‘Oh Allaah! Verily, I ask you for beneficial knowledge and generous and wholesome provision, and deeds that are accepted’ and then he pulls his pillow under his head and goes to sleep until Dhuhr, then how does he expect to gain knowledge from his pillow? It won’t happen. So it is necessary for one to seek the means to gain it.
If he says; ‘Oh Allaah! Verily, I ask you for beneficial knowledge’ and then he tries hard and then he says ‘Oh Allaah! Verily, I ask you for generous and wholesome provision’ and then he goes to work to gain his provision, there’s no doubt that this person is taking the means, based on this it is said[3];
You intend to gain a knowledgeable perspective by evening
Without labouring, so insanity is your speciality
You expect to gain wealth without difficulty
Without being instructed how do you gain knowledge?
Meaning, that it is necessary for you to seek the means and it is not sufficient for one rely on Allaah (Tawakkul) or rely on supplicating to alone, it is necessary for the supplication to be followed with one seeking to take the means.
So this supplication is beneficial and there are many great benefits for the student of knowledge, as he seeks it every day. Every day he tries to follow the example of his Prophet [Peace and Blessings of Allaah be upon him] when he supplicates to Allaah with this great supplication. This is extremely beneficial for the Muslim and it is binding upon him that he doesn’t omit saying this supplication every day, except that he may lose out on gaining some knowledge that may benefit him, or learn a ruling that may be fruitful, or miss out on acquiring some wisdom or miss a sitting of knowledge or the ability to read a book.
As for a day that goes by and it ends without any benefit for the person or his religion, then this an extreme misfortune. If a person realise how much of a misfortune this is, then he will realise that he has lost a day. Some of the Salaf were very strict and resolute on this, despite them being very strong in knowledge, their etiquettes with it and them being extremely careful and diligent in gaining knowledge, when the sun would set at the end of the day, they would cry because they would feel like they hadn’t gained anything. However, in reality they did but they didn’t meet the expectations that they had set for themselves.
The point is that the Hadeeth has great benefit and it is incumbent upon the Muslim that he gives it importance and pays attention to it every day and that he tries to seek knowledge.
He shouldn’t deny himself of gaining knowledge or sitting its sitting or reading its books, especially today when tapes and different avenues are available. The vast availability can be a means of him gaining a lot of knowledge and being very fortunate.
He would say; ‘Oh Allaah! Verily, I ask you for beneficial knowledge’, in this is there an important point, that knowledge is of two types; beneficial knowledge and harmful knowledge.  
It was not Solomon who disbelieved, but the devils disbelieved, teaching people magic… And [yet] they learn from them that by which they cause separation between a man and his wife
[Baqarah 2:102]
This ayah shows that knowledge can be harmful; unfortunately this type of knowledge has become widespread in our times.
As for beneficial knowledge, then this is knowledge that benefits the person. The definition of what we need to seek is in the supplication, when he would say; ‘Oh Allaah! Verily, I ask you for beneficial knowledge’. Furthermore, it has been narrated in other narrations of the Prophet [Peace and Blessings of Allaah be upon him] that he would seek refuge in knowledge that brings no benefit.
His would say; ‘Oh Allaah! Verily, I ask you for beneficial knowledge’ refers to the knowledge that has a beneficial impact on the person. Beneficial knowledge is beneficial, not only to the student but to the teacher as well, as knowledge can only be deemed beneficial if it benefits the one who propagates it, so for this reason the Prophet [Peace and Blessings of Allaah be upon him] would say;
“Oh Allaah! Benefit me with you teach me…[4]
So knowledge can be beneficial for oneself but he may not act upon on it or benefit from it. So I ask Allaah, The Glorified and Exalted, to favour us with beneficial knowledge.
Beneficial knowledge within oneself is what benefits him as he sees himself increase in correctness, guidance, Taqwa and he draws closer to Allaah, The Glorified and Exalted, and he wins the Pleasure of his Lord [The Glorified and Perfect].
After that, he would say; ‘and generous and wholesome provision’, meaning ‘Oh Allaah, give me provision’. In this there is also an encouragement for us to seek provision in our daily lives. Whilst seeking Allaah’s [The Glorified and Exalted] help and assistance.
So if a Muslim supplicates saying; ‘and generous and wholesome provision’ it means he is planting within himself to seek the generous and wholesome provision in his heart because provisions are of two types; good and wholesome and bad and corrupted. Likewise, food is of two types, drink is of two types, clothes are of two types; good and wholesome and bad and corrupted.
So it is necessary for us to be able to distinguish between the good and wholesome and bad and corrupted, in order for our food, drink, clothes etc to remain good and beneficial for us.
It is also narrated that he [Peace and Blessings of Allaah be upon him] said in a hadeeth;
“A man comes after a long journey, dishevelled, and he reaches his hands to the sky and asks; ‘Oh Lord, Oh Lord’ but his food is unlawful, his clothes are unlawful, his drink is unlawful and transport is unlawful. So how does he expect to be answered?[5]
Based on this, the some of Salaf would say; ‘The best of your food is a cause for your supplication to be accepted.’
So I ask Allaah, The Glorified and Exalted, to give us beneficial knowledge. This supplication to Allaah, The Glorified and Exalted, helps one to become independent from gaining his provision from haram sources, from sources such as interest, deception in trading, unlawful forms of business and the like. This is the summary of the meaning of his saying; ‘and generous and wholesome provision’.
 
Then he would finish this supplication by saying; ‘and deeds that are accepted’ and in another narration ‘and deeds that are righteous’. Meaning he would ask for his actions to be righteous based on the Legislation of Allaah [The Great and High]. Good deeds comprise of two things;
1)      Deeds that are for Allaah [The Great and High] alone
2)      Deeds that are in line with the Sunnah
So if his deeds have these two aspects then it will be accepted by Allaah [The Great and High] in what he strives for. Therefore, good and righteous deeds are those that are done for Allaah alone and that are in accordance with the Sunnah of the Prophet [Peace and Blessings of Allaah be upon him] then it will be accepted. Allaah [The Great and High] will not accept deeds unless they are righteous and the definition of righteous is that which has Ikhlaas and that which is done correctly and authentically just as He has ordered us to do. Fudayl ibn ‘Ayyad [May Allaah have Mercy on him] said about the Ayah;
“…to test you [as to] which of you is best in deed…
[Mulk 67:2]
He said, “Being sincere and authentic”. Somebody asked him, ‘What does it means to be sincere and authentic?’ He replied, “Verily, deeds must be done only with Ikhlaas and if they are not authentic then they will not be accepted. So if it is authentic but he wasn’t sincere then it won’t be accepted, it must have both sincerity and authenticity. Sincerity is to do it for Allaah and authenticity is to follow the Sunnah[6]. 
So this supplication - my noble brothers – is a great supplication and whoever is attentive of it should now increase in his attentiveness towards it. Whoever didn’t know about this supplication or wasn’t attentive towards it then now you know its importance, its virtue, its position and he now realises our need for supplicating with it. Every day, after the Morning Prayer, we must recite this wonderful supplication;
“Oh Allaah! Verily, I ask you for beneficial knowledge and generous and wholesome provision, and deeds that are accepted”
And Allaah Knows best.
[1] Narrated by Ibn Maajah [hadeeth no. 925], Ahmad [hadeeth no. 26481] and his narration it has the wording ‘And a vast provision’ and it has been graded Saheeh by Shaykh al-Albaanee in Saheeh Ibn Maajah.
[2] Majmoo al-Fataawa (28/78 published by Daar Al-Jaleel 1418 AH)
[3] This statement is attributed by Ibn Katheer on Hanbalee Faqeeh Abee Bakr al-Deenooree [582 AH] in Bidaayah wa an-Nihaayah [12/182 published by Daar as-Safaa 1432]
[4] Narrated by at-Tirmidhi [hadeeth no. 3599] Ibn Maajah [hadeeth no. 251] from the Hadeeth of Aboo Hurayrah [May Allaah be Pleased with him] and it was classed Saheeh by Shaykh al-Albaanee [May Allaah have Mercy on him]
[5] Narrated by Muslim [hadeeth no. 1015] from the hadeeth of Aboo Hurayrah [May Allaah be Pleased with him]
 [6] Manhaj as-Sunnah an-Nabawiyyah by Shaykh al-Islaam Ibn Taymiyyah [6/317 with the checking og Raashid Salim]