Du'a [Invocation]

['Abd-al Latif]

Du'aa - The Weapon of the Believer

وَقَالَ رَبُّڪُمُ ٱدۡعُونِىٓ أَسۡتَجِبۡ لَكُمۡۚ إِنَّ ٱلَّذِينَ يَسۡتَكۡبِرُونَ عَنۡ عِبَادَتِى سَيَدۡخُلُونَ جَهَنَّمَ دَاخِرِينَ

And your Lord says: "Call on Me; I will (of a surety) respond to you. Verily those who are too arrogant to serve Me will surely find themselves in Hell - in humiliation!" [Ghaafir 40:60]




Du'a's and the seeking protection from Allaah are like a weapon, and a weapon is only as good as the person who is using it; it is not merely the matter of how sharp it is. If the weapon is perfect and free of faults, and the arm of the person using it is strong, and there is nothing stopping him, then he can lay waste the enemy. But if any of these three features is lacking, then the effect will be lacking accordingly.

al-Daa' wa'l-Dawaa', p. 35 Ibn al-Qayyim (rahimullah)

['Abd-al Latif]

Sheikh al-Islam Ibn Taymiyah (rahimullah) said:

''The du’aa’ in which there is no transgression will be answered, or else the person will be given something equal to it. This is the best response. For the thing that he asked for may be unattainable or may be harmful to the person who prayed or to someone else, but he is ignorant and unaware of the harmful elements in it. But the Lord is Close and Ever-Responsive, and He is more compassionate towards His slaves than a mother towards her child. And He is the Most Generous, Most Merciful: if He is asked for a specific thing and He knows that giving it is not in the best interests of His slave, He will give him something of equal value, as a father does for his child when he asks him for something that is not good for him, so he gives him something of equal worth, and for Allah is the highest description.''

Majmoo’ al-Fataawa, (14/368).

['Abd-al Latif]

Audio: Dua the Weapon of the Believers by Yasir Qadhi.



Dua the Weapon of the Believer - Part 01

Dua the Weapon of the Believer - Part 02

Dua the Weapon of the Believer - Part 03

Dua the Weapon of the Believer - Part 04

Dua the Weapon of the Believer - Part 05

Dua the Weapon of the Believer - Part 06

Dua the Weapon of the Believer - Part 07

Dua the Weapon of the Believer - Part 08

Dua the Weapon of the Believer - Part 09

[Muslim Woman]

:sl:

I read in an article about a hadith : The pens were lifted and the journals did dry out.»


Does it mean , by offering dua , we will get rewards on the day of Judgment only and not in this world ??

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['Abd-al Latif]

:sl:

I read in an article about a hadith: The pens were lifted and the journals did dry out.»


Does it mean , by offering dua , we will get rewards on the day of Judgment only and not in this world ??

Yes of course. For every good deed you do there is a reward for it in this world and the next.

[Muslim Woman]

:sl:

if The pens were lifted and the journals did dry out , then how come duas can make any changes in this world ?

['Abd-al Latif]

Should a person call upon Allaah even though Allaah knows his needs?

Q.Should a person call upon Allaah even though Allaah knows his needs?
Some people repeat a hadeeth which says: “His knowledge of my condition means that I do not have to ask Him for anything.” They use this as evidence to say that a person does not need to make du’aa’ to Allaah because Allaah knows the person’s needs. How true is this?

A.This idea is a false idea, because it goes against belief in al-qadar (Divine decree) and negates the idea of taking appropriate means, and suggests giving up an act of worship which is the most noble of worship to Allaah.

Du’aa’ is very important. It can change the Divine decree and relieve distress. It is beneficial with regard to what has been decreed and what has not been decreed. The Prophet (peace and blessings of Allaah be upon him) said: “Nothing can change the Divine decree except du’aa’. (Narrated by Ahmad, 5/677; Ibn Maajah, 90; al-Tirmidhi, 139. Classed as hasan by al-Albaani in Saheeh al-Jaami’, 76687. See also al-Saheehah, 145).

And he said: “Whoever has the gate of du’aa’ opened to him, has the gates of mercy opened to him. Allaah is never asked for anything that He gives which is more beloved to Him than being asked for good health and well-being. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. So, O slaves of Allaah, you must make du’aa’.” (Narrated by al-Tirmidhi, 3548)

And he said: “No precaution can protect against the decree of Allaah. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. The du’aa’ meets the calamity that has been decreed and wrestles with it, until the Day of Resurrection.” (Narrated by al-Tabaraani, 2/800 (33). Al-Albaani said in Saheeh al-Jaami’, 7739, (it is) hasan).

Some of those who neglect du’aa’, such as some of the Sufis, may use as evidence the hadeeth, “I have no need to ask because He knows my condition”. This hadeeth is false and has no basis. The scholars have spoken out against it and explained why it is false.

Al-Baghawi mentioned it in his tafseer of Soorat al-Anbiyaa’, pointing out how da’eef (weak) it is. He said: “It was narrated from Ubayy ibn Ka’b that Ibraaheem said, when they tied him up to throw him into the fire, ‘There is no god but You, glory be to You, Lord of the Worlds. To You be praise and to You be the sovereignty. You have no partner or associate.’ Then they threw him with a catapult into the fire, and Jibreel met him and said, ‘O Ibraaheem, do you need something?’ He said, ‘From you, no.’ Jibreel said, ‘Then ask your Lord.’ Ibraaheem said, ‘I have no need to ask because He knows my condition.’”

(Tafseer al-Baghawi Ma’aalim al-Tanzeel, 5/347)

Shaykh al-Islam Ibn Taymiyah said concerning this hadeeth:

“The hadeeth ‘I have no need to ask because He knows my condition’ is false. It contradicts what Allaah said about Ibraaheem al-Khaleel and other Prophets, that they made du’aa’ to Allaah and asked of Him. And it goes against what Allaah has commanded His slaves to do, asking Him for the best in this world and the next.”

(Majmoo’ al-Fataawa, 8/539)

Shaykh al-Albaani said concerning this hadeeth: “It has no basis. It was narrated by some of them as the words of Ibraaheem (peace be upon him) but it is from the Israa’eeliyaat [stories from Jewish sources]. It has no basis among the marfoo’ reports [those which go back to the Prophet (peace and blessings of Allaah be upon him)].”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/28 (21))

Later he said about this hadeeth: “This meaning was adopted by some of those who wrote books of wisdom in the style of the Sufi tareeqahs; they said, your asking from Him – meaning Allaah, may He be exalted – is an accusation against Him.”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/29)

Then he said, commenting on this idea: “This is serious misguidance. Did the Prophets (peace and blessings of Allaah be upon them) accuse their Lord when they asked Him for various things?”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/29)

al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 145.Some people repeat a hadeeth which says: “His knowledge of my condition means that I do not have to ask Him for anything.” They use this as evidence to say that a person does not need to make du’aa’ to Allaah because Allaah knows the person’s needs. How true is this?

This idea is a false idea, because it goes against belief in al-qadar (Divine decree) and negates the idea of taking appropriate means, and suggests giving up an act of worship which is the most noble of worship to Allaah.

Du’aa’ is very important. It can change the Divine decree and relieve distress. It is beneficial with regard to what has been decreed and what has not been decreed. The Prophet (peace and blessings of Allaah be upon him) said: “Nothing can change the Divine decree except du’aa’. (Narrated by Ahmad, 5/677; Ibn Maajah, 90; al-Tirmidhi, 139. Classed as hasan by al-Albaani in Saheeh al-Jaami’, 76687. See also al-Saheehah, 145).

And he said: “Whoever has the gate of du’aa’ opened to him, has the gates of mercy opened to him. Allaah is never asked for anything that He gives which is more beloved to Him than being asked for good health and well-being. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. So, O slaves of Allaah, you must make du’aa’.” (Narrated by al-Tirmidhi, 3548)

And he said: “No precaution can protect against the decree of Allaah. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. The du’aa’ meets the calamity that has been decreed and wrestles with it, until the Day of Resurrection.” (Narrated by al-Tabaraani, 2/800 (33). Al-Albaani said in Saheeh al-Jaami’, 7739, (it is) hasan).

Some of those who neglect du’aa’, such as some of the Sufis, may use as evidence the hadeeth, “I have no need to ask because He knows my condition”. This hadeeth is false and has no basis. The scholars have spoken out against it and explained why it is false.

Al-Baghawi mentioned it in his tafseer of Soorat al-Anbiyaa’, pointing out how da’eef (weak) it is. He said: “It was narrated from Ubayy ibn Ka’b that Ibraaheem said, when they tied him up to throw him into the fire, ‘There is no god but You, glory be to You, Lord of the Worlds. To You be praise and to You be the sovereignty. You have no partner or associate.’ Then they threw him with a catapult into the fire, and Jibreel met him and said, ‘O Ibraaheem, do you need something?’ He said, ‘From you, no.’ Jibreel said, ‘Then ask your Lord.’ Ibraaheem said, ‘I have no need to ask because He knows my condition.’”

(Tafseer al-Baghawi Ma’aalim al-Tanzeel, 5/347)

Shaykh al-Islam Ibn Taymiyah said concerning this hadeeth:

“The hadeeth ‘I have no need to ask because He knows my condition’ is false. It contradicts what Allaah said about Ibraaheem al-Khaleel and other Prophets, that they made du’aa’ to Allaah and asked of Him. And it goes against what Allaah has commanded His slaves to do, asking Him for the best in this world and the next.”

(Majmoo’ al-Fataawa, 8/539)

Shaykh al-Albaani said concerning this hadeeth: “It has no basis. It was narrated by some of them as the words of Ibraaheem (peace be upon him) but it is from the Israa’eeliyaat [stories from Jewish sources]. It has no basis among the marfoo’ reports [those which go back to the Prophet (peace and blessings of Allaah be upon him)].”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/28 (21))

Later he said about this hadeeth: “This meaning was adopted by some of those who wrote books of wisdom in the style of the Sufi tareeqahs; they said, your asking from Him – meaning Allaah, may He be exalted – is an accusation against Him.”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/29)

Then he said, commenting on this idea: “This is serious misguidance. Did the Prophets (peace and blessings of Allaah be upon them) accuse their Lord when they asked Him for various things?”

(Silsilat al-Ahaadeeth al-Da’eefah, 1/29)

al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 145.

http://www.islamqa.com/en/ref/11694

[Ummu Sufyaan]

:sl:
Bump...:statisfie

['Abd-al Latif]

Conditions of du’aa’ being accepted by Allaah

Q.What are the conditions of du’aa’ so that the du’aa’ will be answered and accepted by Allaah?.

A.Praise be to Allaah.

There are many conditions of du’aa’, including the following:

1 – You should call upon no one except Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “If you ask, then ask of Allaah, and if you seek help, then seek the help of Allaah.” Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh al-Jaami’.

This is what is meant by the verse (interpretation of the meaning):

“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah” [al-Jinn 72:18]

This is the most important condition of du’aa’, without which no du’aa’ will be accepted and no good deed taken up. There are some people who make du’aa’ to the dead and regard them as intermediaries between them and Allaah. They claim that these righteous people will bring them closer to Allaah and intercede for them with Him, and they claim that their sins are so great that they have no status before Allaah, and that is why they set up these intermediaries and pray to them instead of Allaah. But Allaah says (interpretation of the meaning):

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)” [al-Baqarah 2:186]

2 – You should seek to draw close to Allaah in one of the ways that are prescribed in sharee’ah.

3 – You should avoid seeking a quick response, for this is one of the problems that may prevent the du’aa’ from being accepted. In the hadeeth it says: “One of you may be answered so long as he is not hasty and says, ‘I said du’aa’ but I got no response.’” Narrated by al-Bukhaari, 6340; Muslim, 2735.

In Saheeh Muslim (2736) it says: “A man’s (du’aa’s) may be answered so long as it does not involve sin or severing the ties of kinship or hastening.” It was said: “O Messenger of Allaah, what does hastening mean?” He said: “When he says, ‘I made du’aa’ and I made du’aa’ but I did not see any response,’ so he gets discouraged and stops making du’aa’.”

4 – The du’aa’ should not involve sin or severing of the ties of kinship, as stated in the hadeeth quoted above: “A man’s (du’aa’s) may be answered so long as he does not involve sin or severing the ties of kinship …”

5 – You should think positively of Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, says: ‘I am as My slave thinks I am.’” Narrated by al-Bukhaari, 7405; Muslim, 4675. According to the hadeeth of Abu Hurayrah: “Make du’aa’ to Allaah when you are certain of a response.” Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.

Whoever thinks well of his Lord, Allaah will bestow His bounty upon him and give him in abundance.

6 – You should be focused, aware of the greatness of the One upon Whom you are calling. The Prophet (peace and blessings of Allaah be upon him) said: “Know that Allaah does not answer a du’aa from a distracted heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245.

7 – Ensuring that one’s food comes from good (halaal) sources. Allaah says (interpretation of the meaning):

“Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious)” [al-Maa’idah 5:27]

The Prophet (peace and blessings of Allaah be upon him) stated that a response was unlikely for one who eats, drinks and wears haraam things. In the hadeeth it says: [The Prophet (peace and blessings of Allaah be upon him)] mentioned the man who undertakes a lengthy journey and is disheveled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is haraam, his drink is haraam, his clothes are haraam. He is nourished with haraam, so how can he be granted a response?

Narrated by Muslim, 1015.

Ibn al-Qayyim said: Thus eating haraam things saps the strength of the du’aa’ and weakens it.

8 – You should avoid aggression in du’aa’, for Allaah does not like aggression in du’aa’. Allaah says (interpretation of the meaning):

“Invoke your Lord with humility and in secret. He likes not the aggressors” [al-A’raaf 7:55]

9 – You should not let du’aa’ distract you from an obligatory duty such as an obligatory prayer that is now due, and you should not neglect parents’ rights on the basis of du’aa’. This is indicated by the story of Jurayj, when he did not answer his mother’s call and turned instead to his prayer. She prayed against him and Allaah tested him sorely.

Al-Nawawi (may Allaah have mercy on him) said: The scholars said: This indicates that what he should have done is to answer her, because he was offering a supererogatory (naafil prayer), continuation of which was voluntary, not obligatory, whereas answering his mother and honouring her was obligatory and disobeying her was haraam.

Saheeh Muslim bi Sharh al-Nawawi, 16/82.

For more information see Kitaab al-Du’aa’ by Muhammad ibn Ibraaheem al-Hamad.

Islam Q&A

http://www.islamqa.com/en/ref/13506

['Abd-al Latif]

Overstepping the mark in making du’aa’?

Q.Some brothers are very detailed in their du’aa’, for example they say, “O Lord, give me a colour TV and a furnished apartment…” and so on. I am afraid that this is a kind of overstepping the mark in making du’aa’. If the person is the Haram in Makkah, especially during Ramadaan, is it not better for him to ask for what is good in this world and the next by reciting the du’aa’s that are known from the Prophet (peace and blessings of Allaah be upon him)? I came to your site looking for information on overstepping the mark in making du’aa’ but I could not find a detailed answer. I hope that you can explain this matter. Thank you.

A.Praise be to Allaah.

You should note – may Allaah help us and you to do that which He loves and which pleases Him – that du’aa’ is a weapon that has been forsaken by many people, but du’aa’ is worship.

It was narrated from al-Nu’maan ibn Basheer (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Du’aa’ is worship.” Then he recited (interpretation of the meaning):

“And your Lord said: Invoke Me [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily, those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!” [Ghaafir 40:60].

Al-Albaani said (it is) saheeh. See Saheeh Sunan al-Tirmidhi, no. 2685.

And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing dearer to Allaah than du’aa’.” Classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2684.

And he (peace and blessings of Allaah be upon him) said: “Whoever does not ask of Allaah, He becomes angry with him.” Classed as hasan by al-Albaani. See Saheeh Sunan al-Tirmidhi, no. 2686.

If you understand this, you should be keen to make a lot of du’aa’.

Secondly: There is etiquette to be followed when making du’aa’ and there are things which should be avoided, some of which we will sum up as follows:

1- Starting with oneself when making du’aa’.

2- It is mustahabb to raise the hands when making du’aa’.

3- The person making du’aa’ should be in a state of complete purity.

4- He should face the qiblah when making du’aa’.

5- He should manifest humility before Allaah “call upon Him in humility and in secret” [al-An’aam 6:63 – interpretation of the meaning]). In Badaa’i’ al-Fawaa’id Ibn al-Qayyim said that not being humble when making du’aa’ is a kind of overstepping the mark in du’aa’. (Badaa’i’ al-Fawaa’id, 3/12).

6- He should beseech Allaah in his du’aa’.

7- He should not look for a speedy response. In al-Saheehayn it is narrated that the Prophet (peace and blessings of Allaah be upon him) said: “You will be answered so long as you are not in a hurry and say, ‘I made du’aa’ but I did not receive a response.’” Narrated by al-Bukhaari, 6340; Muslim, 2735.

For when a Muslim calls upon his Lord, one of three things happens, as was mentioned in the hadeeth of the Prophet (peace and blessings of Allaah be upon him): “There is no Muslim who calls upon his Lord with a du’aa’ in which there is no sin or severing of family ties, but Allaah will give him one of three things: Either He will answer his prayer quickly, or He will store (the reward for) it in the Hereafter, or He will divert an equivalent evil away from him.” They said: “We will say more du’aa’.” He said: “Allaah’s bounty is greater.”

Narrated by Ahmad, 10749; al-Tirmidhi, 3573. Classed as saheeh by al-Albaani in Mishkaat al-Masaabeeh, 2199.

8- It should be noted that one should praise and glorify Allaah in du’aa’, and send blessing upon the Prophet (peace and blessings of Allaah be upon him). It was narrated that Faddaalah ibn ‘Ubayd said: The Prophet (peace and blessings of Allaah be upon him) heard a man making du’aa’ after his prayer, but he did not send blessings upon the Prophet (peace and blessings of Allaah be upon him). The Prophet (peace and blessings of Allaah be upon him) said: “This man is in a hurry.” Then he called him and said to him or to someone else: “When any one of you has finished praying (and makes du’aa’), let him start by praising Allaah, then let him send blessings upon the Prophet (peace and blessings of Allaah be upon him), then after that let him ask for whatever he wants.” Al-Albaani said: it is a saheeh hadeeth. (See: Saheeh Sunan al-Tirmidhi, 2765.

Thirdly: With regard to overstepping the mark in making du’aa’, this involves a number of things:

1- Being too detailed in one's du’aa’, as described in the question (“O Allaah, give me a furnished apartment and a colour TV etc”). Rather what is prescribed is to make du’aa’ in concise words as the Prophet (peace and blessings of Allaah be upon him) used to do. He used to ask Allaah for the best in this world and in the Hereafter. It was narrated from ‘Abd-Allaah ibn Mughaffal that he heard his son say: “O Allaah, I ask You for the white palace on the right side of Paradise if I enter it.” He said: “O my son, ask Allaah for Paradise and seek refuge with Allaah from the Fire, for I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: ‘Among this ummah will be people who overstep the mark in purifying themselves and in making du’aa’.” Narrated by Abu Dawood, 690; classed as saheeh by al-Albaani in Saheeh Abi Dawood.

2- Calling upon Allaah in ways that Allaah has forbidden or that are means that lead to something forbidden (because the means come under the same rulings as the ends). This was stated by Ibn al-Qayyim in Badaa’i’ al-Fawaa’id, 3/12. So whatever is a means to something haraam is also haraam.

Usually those who use televisions use them to watch and listen to haraam things, so if the person who is praying for that is one of these people, then his du’aa’ for this TV is a kind of overstepping the mark in making du’aa’, because he is asking Allaah to give him something by means of which he will disobey Him.

So it is clear that this du’aa’ is overstepping the mark in two ways:

1 - Because it is detailed

2 - Because it is a means to something haraam, and the means come under the same rulings as the ends.

This applies if the person who is making the du’aa’ is going to use it for something haraam, as most people do.

Islam Q&A

http://www.islamqa.com/en/ref/41017

[syilla]

*bump :)

This thread need to be :bump1:

[abu salaahudeen]

I love this thread

one of the most types of worship that is overlooked

[hanif_]

:sl:

1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (2:201)