Category Archives: Dua’a

Do You Know What The Highest Company Of Angels Are Disputing About?

[Translated by Aboo Talhah Daawood ibn Ronald Burbank]

Source : www.alitisaambissunnah.wordpress.com

At-Tirmidhee reported in his ‘Sunan’ [Kitaab Tafseeril-Qur.aan: Chapter (39): And from Soorah ‘Saad’ (no. 3233)]:

“Salamah ibn Shabeeb narrated to us, and `Abd ibn Humayd, both saying: `Abdur Razzaaq narrated to us: from Ma`mar: from Ayyoob: from Aboo Qilaabah: from Ibn `Abbaas who said: Allaah’s Messenger said:

<< Last night my Lord -the Exalted and Most High- came to me in the finest form >>

he said: I think he said: << in a dream >>,

<< so He said: ‘O Muhammad! Do you know what the highest company (of Angels) are disputing about?.’

He said: “I said: No.”

He said: So He placed HisHand between my shoulder-blades, so that I felt its coolness within my breast – or he said – my chest. So I knew what was in the heavens and upon the earth.

He said: ‘O Muhammad! Do you know what the highest company (of Angels) are disputing about?’

I said: Yes, about those things which efface sins; and those things which efface sins are:

Remaining in the mosques after the Prayer, and walking upon foot to the congregational Prayers, and perfecting the wudoo when it is difficult.

Whoever does that will live upon good and die upon good, and with regard to his sins he will be like the day his mother gave birth to him.”

He said ‘O Muhammad! When you pray then say:’
dua-the-highest-company-of-angels-are-disputing-about

Allaahumma innee as aluka fi’alal khayraathi, wa tarkil munkaraati, wa hubbaal masaakeeni, wa idhaa ardatha bi ibaadika fitnatan  faqbisnee ilayka ghayra maftoon

O Allaah, I ask You for the performance of good deeds, and the abandonment of evil deeds, and for love of the poor and needy; and if You wish to put Your servants to trial then take me to Yourself (in death) not being put to trial.’

He said:

And the (high) levels are propagating the greeting of ‘Salaam’, providing food, and praying during the night whilst the people are sleeping. >>“

[Shaikh al-Albaanee said: ‘Saheeh’ ]

Source: http://alitisaambissunnah.wordpress.com/

 

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A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered

A Prophetic [Practice] that has been Abandoned, for Supplications to Be Answered

Shaykh Fawāz al-Madkhalī, may Allāh protect him, said:

A Point of Benefit : A Prophetic [Practice] That Has Been Abandoned, [One] for Supplications to Be Answered

From Anas ibn Mālik, may Allāh be pleased with him, [who] said:

Um Sulaym came to the Prophet ﷺ and said, “O Messenger of Allāh, teach me some words I can ask [Allāh] with.”

He said:

Proclaim Allāh’s great distance, Mighty is He and Majestic, from any kind of imperfection [by saying “subhānallāh”] ten times; glorify Him with praise [by saying “al-hamdulillāh”] ten times; and extol His greatness above all things [by saying “Allāhu akbar”] ten times.

Then after that, ask for what you need, for He [will] certainly then say: “Indeed, I have done it; indeed, I have done it.”

Ahmad, Al-Tirmidhī, and Al-Nasā’ī reported it with their chains of narration, and Al-Albānī graded it hasan [a good, acceptable narration].

Why is My Supplication Not Answered? Shaykh Ibn Uthaymeen

By the Noble Scholar, Shaykh Muhammad Ibn Saalih al-’Uthaymeen [1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)
Al-Istiqaamah Magazine, Issue No.3 – Rabî’ul-Awwal 1417H / August 1996.

[Q]: ‘Allaah says: ‘‘And your Lord says: Call upon Me and I will, respond to your supplication.’’ [Soorah Ghaafir 40:60] So why is it that a person’s du’aa (supplication) is sometimes unanswered?’

[A]: ‘‘All praise is due to Allaah, Lord of the worlds. May the Prayers and Peace be upon our Prophet Muhammad, and upon his Family and his Companions. I ask Allaah for the ability to be correct in belief, speech and actions, for myself and for my brothers.

Allaah says:

‘‘And your Lord says: Call upon Me and I will respond to your supplication. Verily those who are too arrogant to worship Me will, enter Hell in humiliation.’’ [Soorah Ghaafir 40:60]

The questioner stated that he did indeed make du’aa (supplication) to Allaah – the Mighty and Majestic – but it was not answered by Allaah. So he is in doubt with respect to this noble aayah (verse), in which Allaah promises to answer the one who supplicates to Him, and indeed Allaah – the Most Perfect – never breaks His promise.

So the clarification of this is that there are certain conditions that need to be fulfilled in order for a supplication to be answered. These conditions are:

Firstly: Sincerity to Allaah – the Mighty and Majestic. That is to say, one must be sincere in his du’aa (supplication), so he turns to Allaah – the One free from all imperfections with an attentive heart, being truthful in his turning to Him, knowing that Allaah – the Most Perfect, the Most High – is capable of answering his du’aa (supplication) and hoping that the du’aa will be answered.

Secondly: During du’aa, the caller should feel that he is in need of Allaah – the Most Perfect, the Most High – in fact in dire need; and that only Allaah alone answers the supplication of the one in distress and the One who removes evil.

Thirdly: That the one making du’aa should refrain from haraam (unlawful) matters, as this acts as a barrier between the person and his du’aa (supplication) being answered – as has been established in the authentic hadeeth, from the Prophet (sallallaahu ’alayhi wa sallam) who said: ‘‘Indeed Allaah – the Most High -is good and accepts only that which is good. Allaah has ordered the Believers to do that which He commanded the Messengers. Allaah – the Most High -has said:

‘‘O you Messengers! Eat of the good things and do righteous actions.’’ [Sooratul-Mu‘minoon 3:51 ]

And Allaah – the Most High – says:

‘‘O you who Believe! Eat of the good things wherewith We have provided you. ’’ [Sooratul-Baqarah 2:172]

Then he mentioned (the case of) a man who, having journeyed far is dishevelled and dusty and who spreads out his bands to the sky (saying): ‘O Lord! O Lord,’ whilst his food is unlawful, his drink unlawful and he is nourished unlawfully. So how can he be answered!’ [2] So the Prophet (sallallaahu ’alayhi wa sallam) explained the un-likelihood that this person’s du’aa would be answered, even after fulfilling the apparent factors which aid the du’aa being answered. The apparent factors being:

[i]: Raising ones’ hands towards the sky, meaning towards Allaah – the Mighty and Majestic – since Allaah is above the heavens, above His ’Arsh (Throne). Extending the hands out towards Allaah -the Mighty and Majestic – is amongst the causes of du’aa being responded to, as is shown in the narration from the Prophet (sallallaahu ’alayhi wa sallam) that he said: ‘‘Indeed your Lord is Alive, Most generous. He feels shy that when his servant raises his bands towards Him, calling upon Him, that He should return him empty, having nothing.’’[3]

[ii]: This man called upon Allaah – the Most High – using the name Rabb (Lord). Seeking tawassul (the means of nearness to Allaah) with this name is also regarded as one of the causes for du’aa to be responded to, since the Rabb is the Creator, the Owner, the Governor of all affairs – and the reigns of the Heavens and the earth are in His Hands. Due to this, you will find that most of the supplications made in the Noble Qur‘aan are by this name:

‘‘Our Lord! We have heard the call of one calling us to faith: ‘Believe you in the Lord,’ and we have believed. Our Lord! Forgive us our sins, and remit from us our evil deeds, and take to Yourself our souls in the company of the righteous. Our Lord! Grant us what You did promise unto us through Your Messengers, and do not disgrace us on the Day of judgement, for You never break Your promise. And their Lord has accepted of them, and answered them: Never will I suffer to be lost the work of any of you, whether male or female.’’ [Soorah Aal-‘lmraan 3:193-195]

So tawassul (seeking the means of nearness to Allaah) by this name is one of the causes for the du’aa to be responded to.

[iii]: This man was a traveller, and journeying is often a cause for du’aa to be responded to, because a person feels more in need of Allaah – the Mighty and Majestic – when travelling, than when a person is resident with his family. He was dusty and dishevelled, seeming very insignificant in himself, as if the most important thing to him was to implore Allaah and to call upon Him – in any condition he may be – whether dusty and dishevelled, or in ease and oppulance. Being dusty and dishevelled is also instrumental, like in the hadeeth attributed to the Prophet (sallallaahu ’alayhi wa sallam) in which he said: Indeed Allaah boasts to the people of the Heaven about the people standing at ’Arafah, saying: ‘‘Look at My servants who have come to Me dusty and dishevelled.’’ [4] However, these factors did not bring about anything, because his food, his nourishment and his clothing were all haraam (unlawful). So the Prophet (sallallaahu ’alayhi wa sallam) remarked: ‘‘So how can he be answered!’’

Therefore, if these conditions are not satisfied, then the question concerning the du’aa (supplication) being answered will seem distant. However, if the conditions are satisfied and the one supplicating is still not answered, then this is due to a wisdom which Allaah – the Mighty and Majestic – knows, and the one supplicating does not know what this wisdom is; and maybe that you like a thing and it is bad for you.

So when these conditions are fulfilled and the one supplicating is not answered, then either he has been protected from an evil which is greater than what he has asked for, or Allaah stores it for him until the Day of Resurrection, and he then gets a greater reward. This is so, because the one who makes du’aa – calling upon Allaah alone, fulfilling the conditions and not being answered, but rather being saved from a greater evil – is in the position of having carried out the causes yet has been prevented from being answered, and therefore has a two-fold reward. One reward for making du’aa (supplication), and another reward for bearing the trial of not being answered. So that which is greater and more complete is stored for him with Allaah – the Mighty and Majestic.

Also of importance is that the one supplicating should not express dissatisfaction if his du’aa is apparently not being answered, for this action in itself is a reason for the du’aa not being answered – as the Prophet (sallallaahu ’alayhi wa sallam) said: ‘‘A servants du’aa continues to be answered as long as be does not ask for anything sinful or breaking the ties of relations, and as long as be does not become impatient.’’ It was said: How does one become impatient O Messenger of Allaah? He said: ‘‘He says: I have supplicated, I have supplicated, yet it has not been answered.’’ [5] He therefore becomes dispondant and abandons supplicating. So it is not befitting that the one supplicating should become impatient about being answered, then become disappointed and dispondant, and thereby abandon making du’aa. Rather, one should call upon Allaah, since every du’aa you make to Allaah is an act of worship, which brings you closer to Him and increases your reward.

So my brother, you should take to making du’aa (supplication) in all affairs, be it general or specific, in difficulty or in ease. And if it was that supplication was only a means of worshipping Allaah – the One free from all imperfections, the Most High – then that would be sufficient. So it is more befitting that a person strives in this – and with Allaah lies the success and the ability.’’

Footnotes:
[1] Majmoo’ul-Fataawaa war-Rasaa‘il (no. 155)
[2] Related by Muslim (no. 1015) from Aboo Hurayrah (radiyallaahu ’anhu)
[3] Saheeh: Related by Ahmad (5/438) and Aboo Daawood (no. 1488). It was authenticated by al-Haafidh Ibn Hajar in Fathul-Baaree (11/143).
[4] Saheeh: Related by Ibn Hibbaan (no. 1006), from ’Abdullaah Ibn ’Amr (radiyallaahu ’anhu). It was authenticated by Shaykh al-Albaanee in Saheehul-Jaami’ (no. 1868).
[5] Related by al-Bukhaaree (11/140) and Muslim (no. 2735), from Aboo Hurayrah (radiyallaahu ’anhu)

Dua’a directly after the prayer is not legislated – Explained by Shaykh Uthaymeen

Question:

You mentioned as it relates to the issue or Dua’a or raising the hands during the Dua’a; that the Salaf, the Companions, and the people of knowledge would supplicate before the Salaam. Thus as it relates to the issue of raising the hands after the prayer, is this for the obligatory prayers and the supererogatory prayers likewise, is it better for the person to raise his hands or not?

Shaykh Uthaymeen:

May Allah bless you. Firstly; do not ask about raising the hands after the prayer. Ask about Dua’a after the prayer. Is it legislated or not? We say: It is not legislated; because Allah said:

فَإِذَا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ

And when you have completed the prayer, remember Allah (Soorah An Nisa 4:103)

He did not say: ‘Supplicate.’ Therefore the place for Dua’a is not after the prayer. The place for Dua’a is before the Salaam (before the Salaam to exit the prayer).

The Prophet صلى الله عليه وعلى آله وسلم used to teach his companions the tashahhud, and he said: ‘Then after it (the tashahhud), supplicate as you like’. Thus he made the place for Dua’a before the Salaam.

And he advised Muadh رضي الله عنه to say after the final tashahhud before the Salaam:

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكِ وَحُسْنِ عِبَادَتِكِ

“O Allah, help me in remembering You, in giving You thanks, and worshipping You well.”
(Collected by Abu Dawud 1522)

And this is a Dua’a. And this is necessitated by the intent, because as long as the person is praying he is conversing with Allah, and when he leaves the prayer the conversation ends. So is it more befitting to supplicate while you are conversing with Allah or after you have left the conversation? The first is more befitting (to supplicate while you are conversing with Allah). And there is no difference whether it is the obligatory prayers or the supererogatory prayers.

http://mtws.posthaven.com/
Translated by Rasheed ibn Estes Barbee

The supplication of Musa (عليه السلام )

السلام وعليكم السلام عليكم و رحمته
بسم الله الرحمن الرحيم

Musa (عليه السلام ) has a special status in the Qur’an as he is mentioned more times than any other Prophet or Messenger. His name is mentioned 136 times in the Qur’an and he is the best of Prophets sent to Bani Isra’eel. He was the son of ‘Imran, and a descendant of the Prophet Ya’qoob and he is also from the ‘ulul adhm (the 5 greatest Messengers sent to mankind). He was honoured with the title ‘Kaleemullah’, the one whom Allah Spoke directly to. (Fabi Hudahum, Dr.. Uthman al-Khamis, p. 326)

Allah has made ​​clear in the Qur’an that He tests His creation, and puts many of his slaves to trial:

أَحَسِبَ النَّاسُ أَن يُتْرَكُوا أَن يَقُولُوا آمَنَّا وَهُمْ لَا يُفْتَنُونَ
وَلَقَدْ فَتَنَّا الَّذِينَ مِن قَبْلِهِمْ ۖ فَلَيَعْلَمَنَّ اللَّهُ الَّذِينَ صَدَقُوا وَلَيَعْلَمَنَّ الْكَاذِبِينَ

“Do people think that they will be left alone because they say: “We believe,” and will not be tested. And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars.” [1]

The Messenger of Allah صلى الله عليه وسلم was asked, “who are most put through difficulty? Who are the people who are most tested? Who goes through the most trials and tribulation O Messenger of Allah?” He replied, “The Prophets, then the righteous people” [2]

He صلى الله عليه وسلم also said, “The extent of one’s reward will be in accordance with the extent of the trial. If Allah loves a people, He tries them, and whoever is content will have contentment, and whoever is angry will have anger.” [3]

Speaking to Musa, Allah سبحانه و تعالى Said that He:

وَفَتَنَّاكَ فُتُونًا

“tried you with a heavy trial” [4]

And this essentially is the secret why Musa’s stories are those most frequently found in the Qur’an. They provide immense lessons and points of reflections for ourselves and how we can learn from his struggles and efforts when faced with similar trials and situations that require much retrospect, patience, wisdom, intelligence and far-sightedness. Dr. Uthman al-Khamis commented in his book, ‘Fabi Hudahum’:

Musa’s name is recalled in the Book of Allah plentiful times. And it shows that Allah سبحانه و تعالى wants from us to reflect on his situation and the difficulties he encountered, rigours of pain, fatigue and injury he was trialed with. And from the recurring patterns we find, is the strength Musa draws from supplicating to Allah and invoking him at every juncture. One of the more profound supplication he made at a time of great distress and anxiety is the following:

رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

“My Rabb! truly, I am in need of whatever good that You bestow on me!” [5]

We can note that Ayaat 3 to 43 in this Surah are related to Musa’s story. The supplication found in Ayah 24 was made by Musa when he was in an overwhelmingly desperate and difficult state, having overcome with anxiety and fear. For a normal person, this situation may be considered the peak of testing one’s resilience because it comes at a juncture after the following events have taken place in the life of Musa عليه السلام:

i. Fir’awn has complete control and will over Bani Isra’eel.
ii. He has deprived them and taken away all hope from them to be free.
iii. He massacres every male child and leaves the female child.
iv. Allah Commands Musa’s mother to put him into the river.
v. Musa is raised in the household of Fir’awn.
vi. Musa accidently kills a mam from Fir’awn’s kingdom while trying to help a man from Bani Isra’eel get water.
vii. Musa is frightened of the consequences of this death, and is told that Fir’awn has agreed to have him murdered.
viii. Musa flees Egypt and heads towards Madyan in constant danger to his life.
ix. Along the way he rests under a tree and comes across a scene where two sisters are waiting to collect water at a well for their flocks, which is being used by men. Musa intervenes to assist the sisters and get their share of the water, and waters the flocks for them.

He retreats to the shade of the tree and begs Allah سبحانه و تعالى for help and assistance. He has no family, no support, he’s far away from Egypt, he’s own life is in danger; so at this crusp of dire need of help and assistance, there is no place to complain, no family to seek support from, no livelihood to provide earning, no likely return to Egypt. At such a moment, Musa feels a critical urgency to his circumstance by turning to his Rabb; and so under the shade of trees, he made the above supplication. Thereafter Allah Said:

فَسَقَىٰ لَهُمَا ثُمَّ تَوَلَّىٰ إِلَى الظِّلِّ فَقَالَ رَبِّ إِنِّي لِمَا أَنزَلْتَ إِلَيَّ مِنْ خَيْرٍ فَقِيرٌ

“So he watered (their flocks) for them, then he turned back to shade, and said: “My Lord! truly, I am in need of whatever good that You bestow on me!”

Almost immediately after the supplication, Allah سبحانه و تعالى began to remove the anxiety and worry from Musa, step by step. Musa assisted the women in getting the water for their cattle; the same women offered him to return to their house and meet their father.

فَجَاءَتْهُ إِحْدَاهُمَا تَمْشِي عَلَى اسْتِحْيَاءٍ قَالَتْ إِنَّ أَبِي يَدْعُوكَ لِيَجْزِيَكَ أَجْرَ مَا سَقَيْتَ لَنَا

“Then there came to him one of the two women, walking shyly. She said: “Verily, my father calls you that he may reward you for having watered (our flocks) for us…”

قَالَتْ إِحْدَاهُمَا يَا أَبَتِ اسْتَأْجِرْهُ ۖ إِنَّ خَيْرَ مَنِ اسْتَأْجَرْتَ الْقَوِيُّ الْأَمِينُ

“And said one of them (the two women): “O my father! Hire him! Verily, the best of men for you to hire is the strong, the trustworthy.” [6]

Here we find that Musa’s act of fairness and kindness towards the women, led him to their father who then in return provided him with work. Allah granted Musa a safe place to live in the town of Madyan, united him with a pious man, who also wedded one of his daughters to Musa (Al Qassas, 27). Musa is given a stick that will later be used to perform miracles by the Will of Allah. Allah grants Musa to travel to the blessed valley of Tuwa where He speaks directly to Musa and makes him a Prophet. He is bestowed miracles that will be used to confront Fir’awn. Allah takes Musa’s brother Haroon and makes him a Prophet as as a suppprt for him in his mission. Finally drowning Fir’awn and his army in the Red Sea, and liberating the children of Isra’eel from the clutches of tyranny.

We notice that successes began to envelope Musa عليه السلام and victory was finally achieved. All of which started from a sincere cry of help and sense of hope; Musa felt needy before Allah and asked Him to bestow “whatever good” he was in need of. He left his affairs to Allah through his love, fear and hope; and Allah found a way out for him. Such was his adaab in supplicating and his wisdom in recognising the goodnees when it apeared to him in whatever form.

Therefore supplicate and invoke Allah سبحانه و تعالى at all times, time of ease and times of distress and worry. Feel a sincere attachment to Allah be hopeful and confident that it will be fulfilled. And do not make it into a routine or a daily chore without feeling the power and meaning of its content, nor let the heart be negligent of what the tongue is reciting. The Prophet صلى الله عليه وسلم said:

ادعوا الله وأنتم موقنون بالإجابة, واعلموا أن الله لا يستجيب دعاء من قلب غافل لاه

“Make dua to Allah while being confident (and hopeful) of it being granted; and know that Allah does not accept the dua from a heart that is negligent.” [7]

May Allah سبحانه و تعالى make us from his sincere worshippers and those who are constant in making du’a to Him.

 

References:

[1] Al-Ankaboot, 2-3
[2] Ibn Majah; graded as saheeh in ‘As-Saheehah’, 144
[3] At-Tirmidhi, 2320; graded as saheeh in ‘Saheeh al-Jaami’, 2210
[4] TaHa, 40
[5] Al Qasas, 24
[6] Al Qassas, 25-26
[7] At-Tirmidhi 3479, Al-Hakim, 1817; graded as hasan in ‘Saheeh al-Jaami’, 245

 

Dua’a directly after the prayer is not legislated – Explained by Shaykh Uthaymeen

You mentioned as it relates to the issue or Dua’a or raising the hands during the Dua’a; that the Salaf, the Companions, and the people of knowledge would supplicate before the Salaam. Thus as it relates to the issue of raising the hands after the prayer, is this for the obligatory prayers and the supererogatory prayers likewise, is it better for the person to raise his hands or not?

Shaykh Uthaymeen:

May Allah bless you. Firstly; do not ask about raising the hands after the prayer. Ask about Dua’a after the prayer. Is it legislated or not? We say: It is not legislated; because Allah said:

فَإِذَا قَضَيْتُمُ الصَّلاةَ فَاذْكُرُوا اللَّهَ

And when you have completed the prayer, remember Allah (Soorah An Nisa 4:103)

He did not say: ‘Supplicate.’ Therefore the place for Dua’a is not after the prayer. The place for Dua’a is before the Salaam (before the Salaam to exit the prayer).

The Prophet صلى الله عليه وعلى آله وسلم used to teach his companions the tashahhud, and he said: ‘Then after it (the tashahhud), supplicate as you like’. Thus he made the place for Dua’a before the Salaam.

And he advised Muadh رضي الله عنه to say after the final tashahhud before the Salaam:

اللَّهُمَّ أَعِنِّي عَلَى ذِكْرِكَ وَشُكْرِكِ وَحُسْنِ عِبَادَتِكِ

“O Allah, help me in remembering You, in giving You thanks, and worshipping You well.”
(Collected by Abu Dawud 1522)

And this is a Dua’a. And this is necessitated by the intent, because as long as the person is praying he is conversing with Allah, and when he leaves the prayer the conversation ends. So is it more befitting to supplicate while you are conversing with Allah or after you have left the conversation? The first is more befitting (to supplicate while you are conversing with Allah). And there is no difference whether it is the obligatory prayers or the supererogatory prayers.

Translated by Rasheed ibn Estes Barbee
Posted with permission from mtws.posthaven.com

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