Dhikr and Du'aah

Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 0 Dhikr & Du’aah Ibraheem Abubakr Amosa Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 1 ‫مركز إحياء السنة وإخماد اليدعة‬ Markaz Ihyaahi Sunnah Waikhmadi Bid’ah [email protected] +2347031937133, +2348055772203 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 2 Table of Content Introduction 1 The Meaning of Dhikr 2 Levels of Dhikr 2 How is Dhikr Done 3 Importance of Dhikr 6 Benefits of Dhikr 7 Rulings on Dhikr 9 17 Guiding Principles for Performing Dhikr 9 Du’aah 20 Classification of Du’aah 20 Importance of Du’aah 21 2 forms of Du’aah 23 The 4 Conditions of Du’aah 24 32 Guiding Principles for Making Du’aah 25 Common Mistakes in Our Dhikr and Du’aah 39 Du’aah Step by Step 52 Samples of Du’aah 53 Conclusion 59 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 1 Introduction Life is distracting, off-putting, disturbing, distressing; it addles us from remembering the greater meaning, and remembering our Creator, the Source of life. Over 80% of news headlines is sickening, many of what are seen, heard…were unpleasant to believer’s soul, thus, worrying, confusing and affecting believer’s connection with the source. To be more in synchronization with the soul and to develop a deeper visualization, going beyond the sight of the eyes and the signals of the minds, are being achieved by a constant connection through dhikr and du’aah. Dhikr echoes a constant connection and loving bond with Allaah, nay, relieves the mind from anxieties and worries and produces joy and happiness in the heart by strengthens the body and mind, brightens the face and heart, and attracts one’s sustenance. It is also believed many loves to connect with Allaah but misguided by unqualified ones that misinterpret sharee’ah evidences in the way that suite their whims. Here in this book are the guideleines regarding dhikr and du’aah with reliable evidences. Ibraheem Ladi Amosa Abubakr +2347031937133, +2348055772203 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 2 The Meaning of Dhikr Dhikr' means remembrance and in Sharee’ah, it is thus used in the sense of remembrance of Allaah. It includes the ritual acts of worship, covers an array of activities of the tongue and heart. It involves thinking of and making mention of Allaah at all times and in every area of our lives. This is the worship that has no special time, but is performed constantly so that it permanently links man’s life with Allaah and His service. It is all words of praise and glory to Allaah, extolling His Perfect Attributes of Power and Majesty, Beauty and Sublimeness, whether they are uttered by tongue or said silently in one's heart. It must not only be felt by the heart and uttered with the tongue, but must also move good deeds. Expressively, Ibn Al-Qayyim suggests that dhikr encompasses any and every particular moment when you are thinking, saying or doing things which Allaah likes. 1 Levels of Dhikr There are three levels of dhikr, namely; 1. Dhikr with only the tongue. i.e. Reciting Qur-aan so fast that one does not reflect on the meaning 2. Dhikr with only the heart. i.e. Thinking about creations of Allaah 3. Dhikr in which the heart and tongue are both focused. i.e. Reciting Qur-aan whilst considering the meaning The most perfect of dhikr is that in which the heart and tongue are both focused, then that which is in the heart only, then that which is on the tongue only. In all cases there is reward, in sha Allaah. Al-Nawawi (may Allaah have mercy on him) said: Dhikr may be in the heart, or on the tongue, but the best is that which is both in the heart and on the tongue. If it is limited to just one of them, then the heart is better.2 Ibn al-Qayyim (may Allaah have mercy on him) said: The types of dhikr may be in the heart and on the tongue sometimes, which is the best of dhikr, or they may be in the heart only sometimes, which is the second level, and on the tongue 1 2 Q13:28, Q 39:22, Q 29:45, Q2:152, Q 7:205, Q62:10, Q33:35, Q33:41-42. al-Adhkaar (p. 20). Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 3 sometimes, which is the third level. The best of dhikr is that on which both the heart and tongue are focused, and dhikr in the heart only is better than dhikr on the tongue only, because dhikr in the heart increases knowledge, provokes love, increases shyness before Allaah, promotes fear of Allaah, calls one to draw closer to Him, and it prevents one from falling short in acts of worship and being heedless about sins and bad deeds. Dhikr on the tongue only does not give any of these results and it is of little benefit.3 How is Dhikr Done? Allaah is so great, every time one sees the glittering stars in the sky, resembling diamonds and pearls – thinking about their creation, it calls to one’s mind the greatness of Allaah. Every time one sees the various creatures that Allaah has created; the birds how they soar so high in the sky only by the will of Allaah; animals of different categories (aquatic, terrestrial); mountains, trees, sky, wind, rains… one reflects upon the greatness of Allaah. Then, if truly he is thinking about their creations, something like Allaahu Akbar will follow. Proclaiming and mentioning the favors and blessings of Allaah on oneself, both the outwardly, and the secreted. There is no doubt that acknowledgement of Allaah’s favors and blessings, and speaking about them, is a means by which Allaah removes grief and worry from the heart, and makes a person grateful to Allaah. The position of thankfulness is in itself a position of sublimity and excellence, whatever the amount of poverty or illness, or other forms of tribulations that overwhelm man, when he compares the limitless and uncountable favors of Allaah on him, and the unpleasant things that befell him, he sees how extremely small they are in comparison with the blessings of Allaah on him. Then, Alhamdulillaah will come from him. Every living, even prisoner, has many things to praise Allaah for, if he/she can think. Human anatomy is enough for a believer to think of. WHO IN THE LIVING WORLD CAN CREATE SUCH AND WITH WHICH MATERIALS? 3 al-Waabil al-Sayyib min al-Kalim al-Tayyib (p. 120). See also Madaarij al-Saalikeen (2/420), Al-Wabil alSayyib (Damascus: Maktabah Dar al-Bayan, 2006), 176. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 4 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 5 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 6 Importance of Dhikr Importance of dhikr include: 1. It is commanded by Allaah4 and a path to success5. 2. It is justly one of the easiest acts of worship that instantaneously has insuperable amount of rewards and benefits in this world and the hereafter. 3. It is the foundation of good deeds. 4. The more we remember Allaah, the closer we will get to Him. 5. It is something that is liked and is required from everyone. 6. It is encouraged in all circumstances, apart from exceptional situations as mentioned in Islamic teaching, such as when sitting to relieve oneself, when listening to the khutbah (sermon at Friday prayers) and so on. 4 5 Q76:25 Q62:10 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 7 7. It brings great benefits, such as spiritual well-being, tranquility and softening of the heart.6 Benefits of Dhikr Dhikr keeps away the Shaytaan and weakens his strength; It is the cause of Almighty Allaah Subhaanahu wata’aala’s pleasure; It relieves the mind from anxieties and worries and produces joy and happiness in the heart; It strengthens the body and mind, brightens the face and heart, attracts one’s sustenance and invests those who engage in dhikr with awe and sweetness so that the beholder is filled with awe and pleasure at his sight; It induces love for Allaah Subhaanahu wata’aala, which in fact is the spirit of Islam and the pivot of Deen (religion), and the source of success and salvation in the Hereafter. Dhikr involves Muraqabah (transcendental meditation) through which one reaches the stage of Ihsaan, wherein a person worships Almighty Allaah Subhaanahu wata’aala as if he is actually seeing Him; It helps in realization of Allaah Subhaanahu wata’aala so that by and by a stage is reached when he comes to regard Almighty Allaah Subhaanahu wata’aala as his sole Cherisher, Guardian and Master, and he turns unto Him, in all afflictions; It is the key to the nearness of Almighty Allaah Subhaanahu wata’aala. More abundant the Dhikr, more one will get nearer to Allaah Subhaanahu wata’aala, and greater the indifference to Dhikr, greater will be the distance from Him; It opens the doors of realization (Ma’arifat) of Allaah Subhaanahu wata’aala. Dhikr makes one to realize the greatness and grandeur of Almighty Allaah Subhaanahu wata’aala, and strengthens the consciousness of His omni-presence and causes one’s mention in the court of Allaah Subhaanahu wata’aala; It gives life to the heart; It is food for the heart and soul; to deprive them of Dhikr is like depriving the body of its food. It cleanses the heart of its rust and safeguards against pitfalls and lapses; The heart of neglectful person is tormented by a feeling of remoteness from Allaah Subhaanahu wata’aala, and nothing other than Dhikr can rid off the heart from this feeling; It causes Allaah Subhaanahu wata’aala’s peace and mercy to descend, while angels surround the person engaged in Dhikr; It saves one’s tongue from indulging in 6 Q2:152, 3:191 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 8 backbiting, loose talk, lies, and abuses. It is a common experience that a man whose tongue remains engaged in Dhikr does not commit these absurdities. The gatherings of Dhikr are the gatherings of angels, and gatherings without Dhikr are gatherings of Satan; By virtue of Dhikr, the who engage in dhikr is blessed and also the person sitting by him; It will save one from despair on the Day of Judgement; Due to incessant Dhikr one does not forget his own soul. Forgetting one’s soul leads to failure in both the worlds, because forgetting the remembrance of Allaah Subhaanahu wata’aala leads to neglecting one’s own soul and all its best interests; It is the source of one’s spiritual elevation whether one is engaged in it while in bed or in the market, in good health or in sickness, or even when one is enjoying most of the pleasures of life; The Noor (radiance) of Dhikr remains with a person in his life as well as in his grave. It will guide him on the Siraat in the Hereafter; It is the basic principle of heart purification and it transforms distraction into concentration, remoteness into nearness; It is as meritorious as it is to liberate slaves, to spend in charity, and to perform Jihaad in the path of Allaah Subhaanahu wata’aala and it is the fundamental form of thanksgiving to Almighty Allaah Subhaanahu wata’aala. Dhikr is a remedy for all the ills of heart; It is the root of His love, and neglecting Dhikr is the root of His enmity; The angels pray for those who engage in dhikr; One who wants to remain in the gardens of Paradise, even in this life, should sit in gathering of Dhikr, because these are like the gardens of Paradise and gatherings of Dhikr are also the gatherings of angels. Dhikr dispels every fear of the heart It has a special hand in inducing peace of mind and for relieving the heart of its fear and while being engaged in Dhikr the angels remain busy in constructing houses in Paradise for the performers. When Dhikr is stopped, the angels also stop construction of the houses. It provides protection against the Hell fire and the angels pray for the forgiveness of those who are engaged in Dhikr; Any place whether a mountain or plain on which Dhikr is recited, feels proud of it; The faces of those who perform Dhikr remain illume in this life, and will carry a special radiance in the Hereafter. 7 7 Al-Waabilus Sayyib' by Ibn Qayyim Al Jawzee Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 9 Rulings on Dhikr Dhikr may be obligatory, recommended or prohibited: 1. It may be obligatory, as in the case of takbeerat al-ihram (the takbeer said when starting the prayer), recitation of Qur’an. also include the adhaan and iqaamah, according to the view that they are a communal obligation (fard kifaayah). Returning greetings of salaam, and saying Bismillah when slaughtering an animal for meat are also obligatory adhkaar. 2. It may be mustahabb (recommended) as in the case of dhikr before and after eating, entering toilet, house, before and after waken up from sleep etc. 3. It may be haraam (prohibited) if it involves elements of shirk (associating others with Allaah), such as the Talbiyah of the Jaahiliyyah, or if it contains phrases that are inappropriate when speaking of Allaah. It may be haraam in certain circumstances, such as saying dhikr during the khutbah (sermon) on Fridays. 8 17 Guiding Principles for Performing Dhikr 1. It is not allowed to invent new methods of performing dhikr Performing dhikr is an action of worship, as such it is to be done in the manner enjoined by the Sharee`ah. It must be done in the prescribed ways by Allaah. There are many prescribed ways of Dhikr that are acceptable and praiseworthy in our religion. It is important to remember that Dhikr must be done in these prescribed ways as Allaah says: "And celebrate His praises as he has directed you."9 Thus, creating one’s own ways of Dhikr for e.g. reading something or reading something for a specific number of times, unless there is evidence of it in the Quran and the Sunnah, is to be avoided as it may result in the wastage of one’s good deeds.10 Please note: Ablution is not a prerequisite for dhikr but a prerequisite for salat11 al-Mawsoo‘ah al-Fiqhiyyah al-Kuwaitiyyah (21/222) Q2;198 10 Majmoo` Fatawa (22/510,595) 11 Q5:6, Muslim 224 8 9 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 10 2. Dhikr with every breath is not obligatory Excessive talking without dhikr hardens the heart. Ibn 'Umar (May Allaah be pleased with them) reported: The Messenger of Allaah (peace be upon him) said: "Do not indulge in excessive talk except when remembering Allaah. Excessive talking without the Remembrance of Allaah hardens the heart; and those who are the farthest from Allaah are those whose hearts are hard." AtTirmidhi. However, it is not obligatory to remember Allaah in one’s heart with every breath, and at every moment. The wise man should have certain times: a time when he converses with his Lord, a time when he takes stock of himself, a time when he reflects upon the creation of Allaah, and a time when he attends to his need for food and drink. 12 3. Dhikr is generally be said quietly The general course with dhikr is that it be said quietly, the least meaning of ‘quietness’ is that one says the dhikr such that the words reach his ears.13 However, on some occasions it is allowed to say some adhkaar in an audible voice but not in a manner that cause annoyance. such as the talbiyyah for Hajj and the takbir after completing the Salah14 4. Masbahah (Prayer beads) is neither a symbol of Islam nor insignia of men of understanding The sunnah is to do dhikr with fingers. Many Scholars said it is bid’ah to use masbahah whilst some said it not bid’ah using the narration of sahabah that did tasbeeh with pebbles but all unanimously conclude that using fingers is far better and some add that it is better not to do tasbeeh with masbahah. Masbahah is ordinary counter as other counting devices; it can be used to count goods in the store if necessary. So, why wearing the masbahah around the neck or hand! Q62:10, Q33:35, 41, 42, Tafseer as-Sa‘di (p. 65), Tafseer Ibn Katheer (8/1 23), Al-Adhkaar (p. 41), Muslim Saheeh (2702), (2750), al-Mufhim lima Ashkala min Talkhees Kitaab Muslim by al-Qurtubi (7/67-68) 13 Q7:205, Q17: 110, at-Tabari, al-Qurtobi, ibn Kathir, al-Baghawi ash-Shawkani, as-Sama`ani and asSa`di 14 Sharh Mushkil al-Athaar 14/491-501, ‘Fath al-Baari’ 6/166, ‘Fath’ 2/414. 12 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 11 Why counting with the beads whilst talking or listening to another! The bad results of using masbahah are innumerable that is why Jurists says it is better not to use it. 15 5. Turning dhikr into a Music is the act of disbelieving heretics We have not been asked to recite or say dhikr melodiously accompanied by musical instrument. It is the Qur-aan alone we have been asked to recite melodiously.16 In fact, Imam Shafiy and Imam Malik address them as Fussaaq, Zanaadiqah (disbelieving heretics).17 Also, AbdulQaadir Jilaani in his Sirrul Asrar called them Kuffaar (unbelievers) and killing them in Sharee’ah (by the authority) is allowed. So, Musicians called Adhaakir and Adhaakirah have no basis since Dhikr with Musical instruments is the act of disbelieving heretics. 6. Dhikr should be devoid of calling on other than Allaah Dhikr should not contain innovated supplications and supplications in which names other than that of Allaah are called upon.18 Yaa Gaoth! Yaa Abdul Qaadir Jilaani! Yaa Shaykh Ahmad Tijaani! Christian disbelieves for chosen to seek help from Prophet ‘Eesa (Jesus) and a so called ‘Muslim’ is calling his Sheik from Iraq or Algeria or Senegal for help…let him judge himself, you’re what? 7. Repeated chanting of Allaah’s name with no request is not correct Assuming your name is Ahmad and a person keep on calling Ahmad! Ahmad!! Ahmad!!! …111 times with no request how will that look like?! Some do dhikr by chanting Allaah's Names Abu Dawood, 5065, at-Tirmidhee, 3410, al-Liqa’ al-Maftooh, 3/30), Abu Daawud, no.1500; al-Tirmidh, no.3803, who said it is H˙asan gharib. Al-Haakim deemed it Saheeh in al-Mustadrak, 1: 547, and al-Dhahabi concurred, Al-Tirmidhi, no.3789, who declared it gharb. Al-Haakim, 1:548, graded it as Sahih, and alDhahabi was of the same view. Ibn Hajr al-‘Asqalaani though, graded the hadith Hasan in Nataa’ij alAfkaar, 1:79, Al-Suyuti, ‘Al-Min˙ah fi’l-Sub˙ah’, in al-Haawi li’l-Fataawa (Beirut: Daar al-Kutub al-‘Ilmiyyah, 1988), 1:1-5 and Nayl al-Awtaar, 2:672-3, Siyar A‘laam al-Nubalaa (Beirut: Mu’assasah al-Risaalah, 1998), 9:180, Al-Jawaahir wa’l-Durar fi Tarjumah Shaykh al-Islaam Ibn Hajr (Beirut: Daar Ibn Hazm, 1999), 1:171, Majmu‘ Fataawaa (Riyadh: Daar ‘AAlam al-Kutub, 1991), 22:506, Al-Suyuti, ‘Al-Min˙ah fi’l-Sub˙ah’, in alHaawi li’l-Fataawa (Beirut: Daar al-Kutub al-‘Ilmiyyah, 1988), Nayl al-Awtaar, 2:672, Tu˙fat al-A˙wadh bi Shar˙ Jaami‘ al-Tirmidhi (Beirut: Daar al- Kutub al-’Ilmiyyah, 1990), 9:322. al-Fatawa (22/187), al-Liqa alMaftooh, 3/30), Al-Silsilat al-Da’eefah (1/110) 16 Q7:205, Abu Dawud 17 Tarteeb Al-Madarik wa Taqreeb Al-Masalik” (2/54), Talbees Iblees” (the Deceptions of Satan) 18 Q28:88 15 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 12 repeatedly, Oh Allaah. Oh Allaah Oh Allaah... 1,111, Ya lateef 6,666 … 313 etc without a request – A wasted energy! If One say Ya lateef Ultufbiy or Ya Wahab Qabliy it becomes prayer and complete. The Prophet (peace and blessing of Allaah be upon him) would call on Allaah by any of His Names and would follow it with his request. For example: Anas (may Allaah be pleased with him) said that when the Prophet () was faced with a serious difficulty. He would always supplicate. Yaa Hayyu. yaa Qayyumu. bi-rahmatika astagheeth (O the Living, 0 the Eternal. I seek help in Your grace)."19 8. . Calling Allaah “Huwa” or “Hu” is very wrong Dhikr by saying His name by itself or pronoun ‘huwa’ or saying of “Allaah, Allaah, Allaah,” is one of the bid’ahs (innovations) of dhikr which have been invented by some and those who follow them. The report narrated from Anas ibn Maalik (may Allaah be pleased with him), that the Prophet (peace and blessings of Allaah be upon him) said: “The Hour will not begin so long as it is said on earth, ‘Allaah, Allaah.’” This hadeeth does not indicate that dhikr means saying the name of Allaah on its own because in some reports it says: “The Hour will not begin so long as anyone says ‘Laa ilaaha ill-Allaah.’”20 It is also one of the versions narrated by Muslim, as was narrated by al-Qaadi ‘Iyaad from Ibn Abi Ja’far.21 So, “Yaa Huwa, yaa Huwaa (O He, O He)” or “Huwa, Huwa (He, He)” or ‘La Huwa illa Huwa (there is no He except He)’ or “Hu, Hu, Hu” does not make sense. Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: The Name of Allaah on its own, either as a noun (“Allaah”) or a pronoun (“Huwa”) is not a complete phrase or meaningful sentence. If a person says “Yaa Huwa, yaa Huwaa (O He, O He)” or “Huwa, Huwa (He, He)” and so on, the pronoun does not refer to anything except whatever his heart imagines, and hearts may be guided or misguided.22 ‘Allaah, Allaah, Allaah’ or ‘Huwa’ or ‘Yaa Huwa’ or even ‘La Huwa illa Huwa (there is no He except He)’! 19 Tirmidh Ahmad in al-Musnad (3/268) and by Ibn Hibbaan in his Saheeh (15/262) and al-Haakim (4/540) 21 al-Nawawi, Sharh Muslim (2/178), Majmoo’ al-Fataawa (10/564), Sharh Muslim (2/178), Tuhfat alAhwadhi (6/375), Fayd al-Qadeer (6/417), Fataawa Jeddah (tape no. 6/minute 60) 22 Majmoo’ al-Fataawa, 10/226-229, Majmoo’ al-Fataawaa, 10/556-558 20 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 13 saying “Ya Lateef” repeatedly23. Those who say, “Hu, Hu, Hu” –are adding to their bid’ah because they are calling Allaah by a word by which He did not call Himself. “Hu” is not one of the names of Allaah. 24 9. Dhikr after the tasleem is correct but not in unison Regarding dhikr after tasleem, what is meant by “at the end of the prayer” in the hadeeths is immediately after the prayer, that is, after the salaam, as is stated clearly in some reports. The same is mentioned in the reports which speak of reciting Aayat al-Kursiy and the Mu‘awwidhaat at the end of the prayer. What is meant is after the salaam.25 There are authentic modes of dhikr after the Salaah, Allaah’s Messenger (blessings and peace of Allaah be upon him) would make tasbeeh (glorify Allaah), tahmeed (praise Him) and takbeer (extol His greatness) after the obligatory prayers. The following is what is authentically reported from him: 1. Subhaanallaah 33 times, al-hamdulillaah 33 times, Allaahu-akbar 33 times and finishing with a single Laa ilaaha illallaah wahdahu laa shareekalahu, lahul mulk walahul hamd wa huwa ‘alaa kulli shayin qadeer. (Muslim, 597). 2. Subhaanallaah 33 times, al-hamdulillaah 33 times, Allaahu-akbar 34 times26. 3. Subhaanallaah 33 times, al-hamdulillaah 33 times, and Allaahu-akbar 33 times27. 4. Subhaanallaah 10 times, al-hamdulillaah 10 times, and Allaahu-akbar 10 times.28 5. Subhaanallaah 11 times, al-hamdulillaah 11 times, Allaahu-akbar 11 times29. Fataawa al-Lajnah al-Daa’imah, 2/379 Fataawa al-Lajnah al-Daa’imah, 2/185 25 al-Bukhaari (6330) and Muslim (594) al-Bukhaari (6329) Al-Bukhaari (843, Muslim (595) Muslim (596) Abu Dawood (1522) Classed as saheeh by al-Albaani in Saheeh Abi Dawood, An-Nasaa’i (1303) Classed as saheeh by al-Albaani in Saheeh an-Nasaa’i. 26 Muslim, 596 27 Bukhaaree, 843, Muslim, 595 28 Bukhaaree, 6329 29 Muslim, 595 23 24 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 14 6. Subhaanallaah 25 times, al-hamdulillaah 25 times, Allaahu-akbar 25 times, and Laa ilaaha illallaah 25 times.30 10. Raising the voice in dhikr, but not in unison, after the prayer is a forgotten sunnah Raising the voice in dhikr, but not in unison, after the prayer is a forgotten sunnah31 11. Some Adhkaar need to be spoken The adhkaar which are spoken on the tongue, such as reciting Qur-aan, saying tasbeeh, tahmeed, tahleel and Al hawqalah, and the dhikrs to be recited in the morning and evening, when going to sleep, when entering the washroom, and so on, it is essential to move the tongue, and a person is not regarded as having said them if he does not move his tongue. al-Bayaan wa’l-Tahseel (1/490), Badaa’i’ al-Sanaa’i’ (4/118), al-Majmoo’, 1/187-189, Majmoo’ Fataawa Ibn ‘Uthaymeen, 13/156 . Al-Riyaadh al-Nadrah, p. 245, Tafseer Soorat al-Baqarah, 2/167, 168. 12. Restricted Dhikr and Unrestricted Dhikr 1.Those that are restricted to a particular time, place or situation, such as those which are prescribed following the prayers, the dhikrs prescribed for morning and evening, and so on. The basic principle concerning dhikr and acts of worship is that there is no room for adding or subtracting anything. In matters where it is proven by the words of Allaah or in the words or deeds of the Prophet (peace and blessings of Allaah be upon him) that an action is to be done at a certain time or a certain number of times or in a certain place or in a certain manner, then we should worship Allaah in accordance with what has been prescribed. The scholars have stated that acts of worship must be prescribed in sharee’ah in terms of their principle, description, number, manner, place and time, in the sense that it is not permissible to limit it to a place, time or manner that is not narrated in sharee’ah. So, recitation of Suratul Baqarah before entering 30 An-Nasaai 1351 authenticated by al-Albaanee). Fat-hul-Baaree, 2/328, al-Bahr al-Muheet athThajjaaj, 13/239 31 al-Bukhaari (805) and Muslim (583) al-Umm (1/127), al-Muhalla (3/180), Kashshaaf al-Qinaa’ (1/366), Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (13/247, 261). Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 15 toilet or recitation of Suratul Yaa Sin before eating is wrong despite Quran is Dhikr, just say “Bismillaah” 2.Those which are not restricted to certain circumstances, such as prayers for forgiveness which should be on the Muslim's lips morning and evening, and general tasbeeh. Tasbeeh: Glorify Him by saying: ‫' سبحان هللا‬SubhanAllaah' (How perfect is Allaah); Tahmeed: Praise Him by saying: ‫' الحمد هلل‬Alhamdulillah' (All praise is for Allaah); Takbeeer: Magnify Him by saying: ‫' هللا أكب‬Allaahu Akbar' (Allaah is the Greatest); Istigfaar: When we say: ‫' أستغفر هللا‬Astaghfirullah' (I seek Allaah’s forgiveness); Awqalah: when we say: ‫' ال حول وال قوة إال باهلل‬La hawla wa la quwwata illa billah' (There is no power nor might except with Allaah)32 13. Multiplied Dhikr Ibn al-Qayyim (may Allaah have mercy on him) said: Saying: Subhan Allaah wa bi hamdih, ‘adada khalqihi, wa rida nafsihi, wazinata ‘arshihi, wa midaada kalimatihi (Glory and praise be to Allaah, as much as the number of His creation, as much as pleases Him, as much as the weight of His Throne and as much as the ink of His words) is many times better than merely saying Subhan Allaah (Glory be to Allaah). What the one who says “Subhan Allaah wa bi hamdih, ‘adada khalqihi…” achieves of knowing Allaah, exalting Him and glorifying Him, when his dhikr is connected to the huge numbers mentioned, is far greater than what is achieved by the one who merely says Subhan Allaah. This is called multiplied dhikr and it is greater glorification and praise than regular dhikr, hence it is better than it. This is manifested when we understand what this dhikr means: When the worshipper says Subhan Allaah wa bi hamdihi, ‘adada khalqihi, it is like a statement and explanation of what the Lord deserves of glorification the number of every created being, what has been and what will be, for eternity. It includes an affirmation that Allaah is above all things, and glorifying and 32 Abu Dawood (1516) and a-Tirmidhi (3434) and others. Classed as saheeh by al-Albaani, Ahmad (17829), al-Bukhaari (6306) Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 16 praising Him this huge number cannot be comprehended by anyone who counts; the end of it can never be reached. It includes the person's aspiration to do such endless tasbeeh (glorification of Allaah). What the person says is not intended to limit the glorification to that number or level; rather he is saying that what Allaah deserves of glorification is glorification which reaches that number even if it has no limit, because the creation of Allaah will always be ongoing and will never be limited by a number or figure. What is meant is that this tasbeeh has reached a level of perfection and majesty that indicates that it should be better than others and if something else were weighed against it, it would outweigh it. This is what some of these words refer to of the perfect qualities of Allaah and praising Him by declaring Him to be above all things, in addition to praising Allaah which implies the following: i. Affirmation of His attributes of perfection ii. Loving Him and being pleased with Him. iii. If one adds to these praises, glorification and exaltation in the most perfect and sublime manner, the highest number of times, and the worshipper focuses on this glorification and contemplates its meaning, then this dhikr will have great virtue and advantages that are not shared by others. And Allaah is the Source of strength.33 14. Dhikr in Unison is Wrong Dhikr in general, if it involves raising the voice and reciting in unison, is a bid‘ah (innovation) that has been introduced into the religion and was not the practice of the righteous early generations.34 It is more makrooh (disliked) to raise the voice in reciting dhikr and du‘aa’, and to recite in unison, if that could annoy other people who are praying or offering Du’aah or remembering Allaah (dhikr). It was narrated from ‘Abdullah ibn ‘Umar (may Allaah be pleased 3333 Al-Manar al-Muneef, 34-38 Muslim (2726), Abu Dawood (no. 1500) and al-Tirmidhi (3568); he said it is hasan ghareeb. Fath al-Baari (11/112), Imam Ibn Khuzaymah (1/370), Musannaf ‘Abd al-Razzaaq (1/82). 34 Al-I‘tisaam, 1/188-189, al-Fataawa al-Kubra, 4/246, Fataawa al-Lajnah ad-Daa’imah, 24/268 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 17 with him) that the Prophet (blessings and peace of Allaah be upon him) observed i‘tikaaf and addressed the people, saying: “When one of you stands to pray, he is conversing with his Lord, so let each of you think of what he is saying to his Lord, and no one among you should raise his voice over anyone else when reciting in the prayer.”35 15. Circle of Dhikr in Hadeeths indicates studying not chanting in unison Gatherings or circles where people assemble to learn and teach religion and to remember Allaah are greatly encouraged and valued in Islam. Allaah has angels who go about seeking those who remember Allaah. Don’t be deceived, there is nothing in hadeeths36 to suggest that dhikr should be recited in unison. The correct view concerning this matter is that the two hadeeths refer to those who study the Book of Allaah together and recite it. Similarly, with regard to people who are remembering Allaah, it is general in meaning and should be understood in the light of other, specific reports that describe the way in which dhikr was done at the time of the Prophet (blessings and peace of Allaah be upon him) and his Companions. It was not known among them that they would remember Allaah, may He be exalted, by reciting dhikr in unison or that they read or recited the Qur-aan in unison. The phrase “studying it together” indicates that this studying together is done one after another. Either one reads, and when he has finished the next one reads the same text, and so on; or each one of them reads one part, and the next one reads from where the first one stopped. This is the apparent meaning of the hadeeth. With regard to the other hadeeth in which it says that they remembered Allaah, we say the same thing: it is general in meaning and should be understood in the light of the texts that speak of the specific way in which dhikr was done at the time of the Prophet (blessings and peace of Allaah be upon him) and his Companions. It was not known among them that they would get together and recite dhikr in unison.37 Ahmad, 4909; classed as saheeh by al-Albaani. Majmoo‘ al-Fataawa, 23/61 Muslim 2701 and Muslim 2699 37 Fataawa Noor ‘ala ad-Darb by Ibn ‘Uthaymeen, 19/30 35 36 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 18 1. Dhikr with Moving and Swaying is wrong Moving and swaying whilst remembering Allaah (performing dhikr) is an innovation.38 2. Join Tareeqah and be enslaved Tareeqah is a contemporary slavery if you know. Believer don’t need admission into a group before he can do dhikr. Erroneous thoughts of the so-called Sheiks (innovators) regarding dhikr are plentiful, thus, mislead others. These include: (1) Taking the Dhikr from other than Allaah’s Messenger. It has been mentioned in their book Irshaadul-Mulook: “Among the conditions for Dhikr is to acquire the Dhikr from a Shaykh of Dhikr just as the Sahabah took their Dhikr from Rasoolullah.” This condition gives the Innovators leaders to prescribe innovative forms of Dhikr to their Mureeds (disciples). (2) Ghusl (ritual bath) before dhikr. From their book Irshaadul-Mulook, “The Dhakir (one involved in Dhikr) should maintain his body, clothes, and place clean. He should acquire perfect purity by wudhu and ghusl and then sit in the Tashahhud position facing Kiblah, keeping both his hands on his thighs in close proximity to the knees. Alternatively, hold back the right hand with the palm of the left hand, gripping the right thumb with the left thumb… Thereafter, close the eyes and either inaudibly or a slightly raised voice, in whatever manner the Shaykh has instructed, focusing the heart on Allaah, recite La-ilaha illaAllaah repeatedly, expelling with full force and full attention of the heart all good and bad thought from the heart. Draw La-Ilaha from the heart and deliver with full force ill Allaah into the heart.” This quote describes the manners of the Dhikr have no proof in the Sunnah. The Innovators act upon these types of Dhikr upon the prescription of their “Shaykhs of Dhikr.” (3) Achieving Fanaa through Dhikr. In their book Shamaaim-e-Imdaadiyah, “… its reality (Wahdat al-Wajood) is experienced only when a disciple becomes distant from his own self by striving hard and ignoring every danger. Because when a person becomes unaware of his self, he is unaware of everything. Nothing remains in his thoughts or his sight except Allaah. Therefore, all 38 Ahmad (12540) and Ibn Maajah (5870) al-Adab ash-Shar‘iyyah (1/381): Its isnaad is jayyid. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 19 concentration of the disciple is upon Allaah. When nothing distracts his attention and he meditates his mind on Allaah; then when he opens his eyes, he sees nothing but Allaah. (At this stage) the Dhikr of Hu Hu (He He) turns to Ana Ana (Me Me). This stage is called Fanah der Fanah… (Similarly) from the special Ummah, Ba Yazid Bastami said: ‘Subhaani maa Aadhaam-Shaani (Far removed am I from all imperfections, how great is my state) and Mansoor Hallaj said: ‘Anal-Haqq’ (I am the Truth). This quote shows the beliefs of the Innovators and what they wish to achieve by their Dhikr. Their Dhikr causes them to experience Wahdat al-Wajood, as they claim. (4) Dhikr in Isolation and Seclusion. From their book Irshaadul-Mulook states, “The Khalwat Khana (the place of solitude) should be such a small cubicle wherein one may sit cross-legged at the time of Dhikr and stand erect for Salaat. It should be dark inside, not allowing penetrating sunlight and light of the day.” Fazaail-e-Aamaal, Moulana Zakariyah (5) Holding the breath in Dhikr. This is another addition to Dhikr that has been prescribed by the Innovator Shaykhs, and many references can be found in the books of the Innovators to it. This practice is very similar to the way of the yogis and ascetics in other oriental religions. Zakariyah says: “Shah Abu Saeed Nu’mani once wanted to experience the tajalli, which he had experienced before, so one day he sat down doing the shagl of Habs-e-dam (withholding the breath). He resolved that he will not breath as long as the tajalli does not manifest even if it means death which he preferred to the insipid life he felt he was leading. He held his breath for several hours until finally manifestations of the tajalli occurred. And many more.39 Beware Oh believers! All the aforementioned thoughts are not from Allaah and His Messenger (peace and blessings be upon him). 39 Abu Dawood 5088, at-Tirmidhi in his Sunan (no. 3388) At-Tirmidhi said: It is hasan saheeh ghareeb. It was classed as saheeh by Ibn al-Qayyim in Zaad al-Ma‘aad (2/338) and by al-Albaani in Saheeh Abi Dawood, al-Futoohaat ar-Rabbaanyyah by Ibn ‘Allaan (3/100), Muslim (2709), Fiqh al-Ad‘iyah wa’lAdhkaar (3/12-14), Abu Dawood (5082) and by at-Tirmidhi (3575), who said: It is hasan saheeh ghareeb. An-Nawawi said in al-Adhkaar (p. 107): Its isnaad is saheeh, Tafseer Ibn Katheer (4/438), Ibn as-Sunni in ‘Amal al-Yawm wa’l-Layla (no. 57); at-Tabaraani in ad-Du’aah (no. 343); al-Bayhaqi in Dalaa’il anNubuwwah (7/121), via al-Aghlab ibn Tameem: al-Hajjaaj ibn Furaafisah told us, from Talq ibn Habeeb, Al-‘Ilal al-Mutanaahiyah (2/352), Nataa’ij al-Afkaar (2/401), Al-Waabilus-Sayyib min Kalimit-Tayyib Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 20 Du’aah Du’aah literally mean prayer, plea, call, request, invocation, supplication etc. Du’aah is essentially an expression of submission of faith to Allaah and of one's neediness. Muslim should turn to Allaah at times of ease and at times of hardship, and seek the help of Allaah in all his affairs. If a person calls on his mother or anyone else to help him in a matter in which that person is able to help, then this is permissible. So long as a person is alive, present and able, there is nothing wrong with seeking his help, but it is better and preferable to ask Allaah for help in all circumstances. So, a Muslim will invoke Allaah and through this invocation, he asks Allaah to confer upon him what he seeks and to remove from him what he does not desire. Classification of Du’aah In the text of Quran and hadeeth, the word Du’aah (invocation) usually refer to two things: 1- Du’aah for asking (Du’aah Mas-alah), which means seeking that which will benefit, or asking to ward off that which will cause harm, by asking Allaah for that which will benefit in this world and in the Hereafter, and to ward off that which will cause harm in this world and in the Hereafter, Such as Du’aah for forgiveness, mercy, guidance, help, to attain Paradise, to be saved from Hell, for Allaah to grant good things in this world and in the Hereafter and so on. 2- Du’aah for worship (Du’aah ‘Ibaadah), which means that the person is worshipping Allaah by any of the types of worship, in the heart or physically or financially, such as fearing Allaah, loving Him, hoping for His mercy, putting one’s trust in Him, praying, fasting, doing Hajj, reading Qur-aan, reciting tasbeeh and dhikr, giving zakaah and charity, jihad for the (pp.78-82), al-Hiliyatul-Awliyaa (51361-362), Saheehul-Jaami' (no.5720), 'Aml al-Yawma wal-Laylah (no.3). Refer to Saheehul-Jaami' (no.5446), lbn Hibbaan (no.2318), al-Waabilus-Sayyib (p.80), Ahmad (4/352), Saheehul-Jaami' (no.5644), al-Bukhaaree (11/208) and Muslim (1/539), Al-Bahr al-Muheet (4/110), al-Silsilah al-Saheehah, no. 2578. He also stated that the hadeeth is saheeh in Saheeh al-Targheeb wa’l-Tarheeb, no. 1575, Nataij al-Afkar, 1/84. al-Haytham said in al-Majma’ 10/110, Muasasat al-Risalah, 36/459-460, al-Hafiz Ibn Khuzaymah has a chapter in his Saheeh (1/307) that he entitled Bab Fadl alTahmeed wa’l-Tasbeeh wa’l-Takbeer bi wasf al-‘Adad al-Katheer min khalq Allaah aw ghayri khalqihi. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 21 sake of Allaah, calling people to Allaah, enjoining what is good and forbidding what is evil, and so on. That is because if you ask the one who establishes the various acts of worship: Why do you perform the Salaah? Why are you kind and dutiful to your parents? Why do maintain the family ties? Why do you fast? Why do you pay the Zakaah? Why do you perform Hajj? Why do you strive in Allaah’s cause? He will surely say, “I intend by these acts to seek the pleasure of Allaah.” So, these deeds of worship comprise invocation (Du’aah). Usually when the word Du’aah appears in verses of the Qur-aan, it refers to both meanings, because they are interconnected. So, everyone who asks of Allaah verbally is worshipping Him, because Du’aah is worship, and every worshipper who prays to Allaah, fasts or does Hajj is doing that hoping for reward from Allaah and to attain Paradise and to be saved from punishment. Shaykh ‘Abd al-Rahmaan al-Sa’di (may Allaah have mercy on him) said: Everything in the Qur-aan that enjoins Du’aah and forbids Du’aah to or calling upon anyone other than Allaah, and praises those who say Du’aah or call upon Him, includes the Du’aah of asking and the Du’aah of worship.40 Importance of Du’aah These include: Al-Qawaa’id al-Hisaan (no. 51). Everyone who does any of these acts of worship is calling upon Allaah. al-Qawl al-Mufeed (1/264) and Tasheeh al-Du’aah (p. 15-21), Majmoo’ Fataawa Ibn Taymiyah (15/10-14), Badaa’i’ al-Fawaa’id by Ibn al-Qayyim (3/513-527). 40 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 22 1. Du’aah is worship. Du’aah is very important in Islam, so much so that the Prophet (peace and blessings of Allaah be upon him) said: “Du’aah is worship.”41 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’aah 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!”42. And it was narrated that the Prophet (peace and blessings of Allaah be upon him) said: “There is nothing dearer to Allaah than Du’aah.”43 And he (peace and blessings of Allaah be upon him) said: “Whoever does not ask of Allaah, He becomes angry with him.” 44 So, for example, you would say, “O Lord, forgive me”, “O my Lord, be merciful with me”, “O my Lord, provide for me” and so on, this too is worship. It is worship due to the fact that one turns to Allaah in seeking, and acknowledges His bounty. So, the saying of Allaah: ُ َ ْ َ َْ ُ ْ ‫ب لك ْم‬ ‫ون أست ِج‬ ‫ادع ِ ي‬ “Call upon Me, and I will respond to you” includes both the Du’aah of worship and the Du’aah of seeking. So the response of Allaah as it relates to the worship one performs, then it is His acceptance of that worship. And worship means a comprehensive term that incorporates everything that Allaah loves and is pleased with from the statements and actions, both inward and outward. The greatest of the types of worship is du'aa, and Du’aah is such that it is accompanied by other forms and types of worship, especially those of the heart, such as love, hope, aspiration, reliance and the likes. And thus, the issue of invocation (du'aa) is one that has been dealt with extensively in the Qur'an, in refutation of those who worship others besides Allaah, by making their hearts attached to others besides Him and invoking them (with the 41 al-Tirmidhi, 3372; Abu Dawood, 1479; Ibn Maajah, 3828; classed as saheeh by al-Albaani in Saheeh alTirmidhi, 2590 42 Q40:60, Al-Albaani said (it is) saheeh. See Saheeh Sunan al-Tirmidhi, no. 2685 43 Classed as hasan by al-Albaani in Saheeh Sunan al-Tirmidhi, no. 2684 44 Classed as hasan by al-Albaani. See Saheeh Sunan al-Tirmidhi, no. 2686. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 23 presence of such devotion of the heart that is befitting only for Allaah). Ibn Hibban, al-Hakim and Dhahabi authenticated it, as well as others.45 2. Du’aah is a weapon. Du’aahs and taawwudhaat (prayers seeking refuge with 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.46 3. Nothing can change the Divine decree except Du’aah Du’aah 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’aah’.47 And he said: “Whoever has the gate of Du’aah’ 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’aah’ is beneficial with regard to what has been decreed and what has not been decreed. So, O slaves of Allaah, you must make Du’aah’.”48 And he said: “No precaution can protect against the decree of Allaah. Du’aah’ is beneficial with regard to what has been decreed and what has not been decreed. The Du’aah’ meets the calamity that has been decreed and wrestles with it, until the Day of Resurrection.”49 Two forms of Du’aah 1. Restricted Du’aah: Du’aah that is connected to a certain time or place or act of worship, or that Islam specifies a certain number or virtue and similar restrictions, such as the Du’aahs that Ahkaam al-Janaiz’, ‘Saheeh Abi Dawood’ and in ‘Rowda al-Nadeer’, ‘Silsilah Ahadeeth As-Saheehah’ vol.6 Hadeeth no. 2654 p.323-326, The Path to Attaining Clarification Concerning the Three Fundamental Principles By The Noble Shaykh Zayd Ibn Muhammad Ibn Haadee al-Madkhalee, An Explanation of Shaykhul-Islaam Muhammad Ibn ‘Abdul-Wahhaab’s ‘Thalaathatul-‘Usool’ 46 al-Daa wal-Dawaa by Ibn Qayyim p. 35 47 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) 48 al-Tirmidhi, 3548 49 al-Tabaraani, 2/800 (33). Al-Albaani said in Saheeh al-Jaami’, 7739, (it is) hasan). 45 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 24 are narrated at the beginning of prayer, the adhkaar of morning and evening, the Du’aahs for sleeping, eating and so on.50 2. Unrestricted Du’aah: Du’aah for needs both public and private, turning to Him and asking Him for what one needs and wants, such as Du’aah whilst prostrating, during the last third of the night and on the day of ‘Arafah and so on. It is not essential that words be proven or narrated (in the texts), rather it is sufficient for the words of this Du’aah to be words that are acceptable and correct according to sharee’ah. There should be no transgression or overstepping the mark in Du’aah, and there should be no Du’aah that involves sin or severing the ties of kinship.51 The 4 Conditions for a Du’aah to be accepted These are: 1. Sincerity One must sincerely and purely direct his Du’aah to Allaah alone without associating partners with Him. He must not worship to show-off to the people or to seek fame. 2. Not overstepping the mark in making Du’aah The Du’aah must not contain any sin and transgression. If the Du’aah is sinful, then it will not be accepted by Allaah, even if the father makes Du’aahs against his own children, or the mother make Du’aahs against her own children. Allaah does not accept Du’aahs that transgress against others.52 So if a person makes Du’aahs seeking something sinful such as asking for a thing which is prohibited in the Religion, or asked Allaah to make me a Prophet”, or make Du’aah against the one he has oppressed or mother made Du’aah against her own son because he loves his wife or father made Du’aah against his son because he accompanies pious and good people, then all these will not be accepted because they contains transgressions. Some make conditional request al-Bukhaari (247) and Muslim (2710), al-‘Ibaadah (p. 524) Fataawa al-Lajnah al-Daa’imah (24/203-204), (24/275), al-Bukhaari (835) and Muslim (402). Fataawa al-Shaykh Ibn Baaz (11/171, 172), Fataawa al-Shaykh Ibn Baaz (11/173, 174). 52 Q7:55 50 51 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 25 from Allaah as if they can do something else if Allaah turn down their request i.e. I want so and so within 3 days, if it passes 3 days I don’t want again! Subhaanallaah Jalla Jalaaluhu! Subbuuhu Quduusu Rabbul malaikati Warruuh! May Allaah not punish us with what ignorant uttered, it is an obvious transgression. In Badaa’i’ al-Fawaa’id Ibn al-Qayyim said that not being humble when making Du’aah is a kind of overstepping the mark in Du’aah.53 3. Not faint-hearted in turning towards Allaah A person should make Du’aah to Allaah whilst being certain of a response, not just making an attempt to see if it works. Some people make Du’aah to try it out, to see if it will be accepted or not. This type of Du’aah is not accepted. Call upon Allaah whilst you are certain that He will respond to you. And if you make Du’aah to Allaah whilst you are doubtful, Allaah will not accept such a Du’aah. 54 4. To abandon what Allaah has Prohibited A person must abandon what is prohibited by Allaah, such that he does not eat what is forbidden, or consume usury, or wealth obtained through trickery or deception, and so on.55 Guiding Principles for Making Du’aah These are: 1. Obey Allaah and Believe in Allaah The one who is making Du’aah should believe in Tawheed with regard to the divinity, Lordship, names and attributes of Allaah. His heart should be filled with Tawheed. In order for Allaah to respond to the Du’aah, it is essential that the person should be responding to his Lord by obeying Him and not disobeying Him. 56 Badaa’i’ al-Fawaa’id, 3/12. At-Tirmidhi, see As-Sahihah of Al-Albaani, no. 594. 55 Q2:172, Muslim no. 1015. 56 Q 2:186 53 54 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 26 2. Sincerity towards Allaah alone in making Du’aah Du’aah is worship, as the Prophet (peace and blessings of Allaah be upon him) said, so sincerity (ikhlaas) is a condition of its being accepted. 57 3. Calling Allaah by His most beautiful names. Allaah says: “And (all) the Most Beautiful Names belong to Allaah, so call on Him by them, and leave the company of those who belie or deny (or utter impious speech against) His Names” 58 4. The person making du’aah should be in a state of complete purity Purification is of utmost importance in performing ibadah in Islam, and it has medical, social and spiritual benefits. Though, this is not a condition to make Du’aah but it is better 5. Knowing that Allaah loves to be asked and angry with the one who does not ask of Him Allaah loves to be asked, and He encourages that in all things to be asked. He is angry with the one who does not ask of Him and He encourages His slaves to ask of Him.59 Abu Hurairah from the Messenger (Peace and blessings of Allaah be upon him): ‘Whoever does not make Du’aah (make Dua’) to Allaah, then Allaah is angry with him.’ 60 6. Choosing the clearest and most concise words and the best of Du’aahs The best of du’aah are the du’aah of the Prophet (peace and blessings of Allaah be upon him), but it is permissible to say other words according to the specific needs of a person. What is prescribed in sunnah is to make Du’aah 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 57 Q98:5 Q 7:180 59 Q 40:60 60 Bukhari in ‘Adab al-Mufrad’, Tirmidhi, Ibn Majah, al-Hakim, Ahmad, Ibn Abi Shaybah, al-Bayhaqi in ‘ash-Shawba’ and by Tabaraani. Albani declared it Hasan. 58 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 27 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’aah.”61 7. Praising Allaah and sending blessings upon the Prophet (peace and blessings of Allaah be upon him) before Du’aah Al-Tirmidhi (3476) narrated that Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) said: Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, a man came in and prayed and said, “O Allaah, forgive me and have mercy on me.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allaah as He deserves to be praised, and send blessings upon me, then call upon Him.”62 The Prophet (peace and blessings of Allaah be upon him) said: “Every Du’aah is kept back until you send blessings upon the Prophet (peace and blessings of Allaah be upon him).” 63 8. Repentance and turning back to Allaah. Sin is one of the main reasons why du’aah are not answered, so the person who is making duaa should hasten to repent and seek forgiveness before he makes duaa. Allaah tells us that Nooh (peace be upon him) said:I said (to them): Ask forgiveness from your Lord, verily, He is OftForgiving; He will send rain to you in abundance, And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers. 64 61 Abu Dawood, 690; classed as saheeh by al-Albaani in Saheeh Abi Dawood. And another narration by Al-Tirmidhi (3477), Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2765, 2767. 63 al-Tabaraani in al-Awsat, 1/220; classed as saheeh by al-Albaani in Saheeh al-Jaami’, 4399. 64 Q71:10-12 62 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 28 9. Facing towards the qiblah. Muslim (1763) narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: On the day of Badr, the Messenger of Allaah (peace and blessings of Allaah be upon him) looked at the mushrikeen, who were one thousand strong, and his companions numbered three hundred and nineteen. Then the Prophet of Allaah (peace and blessings of Allaah be upon him) turned to face the qiblah, then he stretched forth his hands and started to cry out to his Lord: “O Allaah, grant me what You have promised me, O Allaah, give me what You have promised me. O Allaah, if this small band of Muslims perishes, You will not be worshipped on earth.” He kept on crying out to his Lord, stretching forth his hands, facing towards the qiblah, until his cloak fell from his shoulders… al-Nawawi (may Allaah have mercy on him) said in Sharh Muslim: This shows that it is mustahabb to face towards the qiblah when making Du’aah, and to raise the hands. 10. Starting with oneself when making Du’aah The beautiful examples from Quran include: Allaah says: My Lord! Forgive me, and my parents, and him who enters my home as a believer, and all the believing men and women.”65, “Our Lord! Forgive me and my parents, and (all) the believers on the Day when the reckoning will be established.”66 “And those who came after them say: ‘Our Lord! Forgive us and our brethren who have preceded us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful.’”67. It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When one of you prays, let him say: al-Tahiyyaatu Lillaahi wa’l-salawaatu wa’l-tayyibaat; al-salaamu ‘alayka ayyuha’lnabiyyu wa rahmat-Allaahi wa barakaatuhu; al-salaamu ‘alayna wa ‘ala ‘ibaad-illaah il-saaliheen (All compliments, prayers and good words are due to Allaah; peace be upon you, O Prophet, and the mercy of Allaah and His blessings; peace be upon us and upon the righteous slaves of Allaah). 65 Q71:28 Q14:41 67 Q59:10 66 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 29 For if you say that it will reach every righteous slave in the heavens and on earth. (Then say:) Ashhadu al-laa ilaaha ill-Allaah wa ash-hadu anna Muhammadan ‘abduhu wa rasooluhu (I bear witness that there is no god except Allaah and I bear witness that Muhammad is His slave and Messenger).”68 Al-Haafiz Ibn Hajar al-Asqallaani (may Allaah have mercy on him) said: The words “al-salaamu ‘alayna (peace be upon us)” are taken as evidence that it is mustahabb to start with oneself when saying Du’aah’.69 11. Raising our hands in Du’aah It is important to note that Du’aah is an act of worship, and every act of worship should only be done on the basis of evidence (daleel). The basic principle here is that the hands should be raised when making Du’aah, except when the Du’aah is part of another act of worship, in which case raising the hands is regarded as an additional action (and should not be done). i.e. Raising hands during khutbah (sermon) except in the case of istisqaa’ (praying for rain), Du’aah after opening takbeer, in rukoo’ (bowing), when standing up from rukoo’, in the two sajdahs (prostrations) and in the sitting between the two prostrations are not narrated, it is innovation to raise hands while in prostration or between two prostrations. 12. Offering Du‘aah in congregation Offering Du’aah with the congregation (in the sense that one of them offers Du’aah and the rest say Ameen) is proven in the Sunnah in the case of istisqa’ (prayer for rain) and Du’aah al-qunoot, which is undoubtedly prescribed unless it is done in situations for which there is no proof in the Sunnah, or it becomes a custom that is done regularly, then it is a bid‘ah (innovation). Imam Ahmad (may Allaah have mercy on him) was asked: Is it makrooh for people to gather together, calling upon Allaah and raising their hands? He said: I do not regard it as makrooh for the brothers so long as they did not meet deliberately for that purpose, provided they do not do it on a regular basis. Abu’l-‘Abbaas al-Fadl ibn Mahraan said: I asked Yahya ibn Ma‘een and 68 69 al-Bukhaari (797) and Muslim (402). Fath al-Baari (2/314) Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 30 Ahmad ibn Hanbal: Among us there are some people who gather to offer du‘aa’, read Qur’an and remember Allaah, may He be exalted. What you think of them? As for Yahya ibn Ma‘een, he said: (Each individual) should read from the Mushaf, offer Du’aah after the prayer and remember Allaah by himself. I said: A brother of mine joined that group. He said: Tell him to stop. I said: He will not accept that. He said: Exhort him. I said: He will not accept that; should I shun him? He said: Yes. Then I went to Ahmad and told him something similar, and Ahmad also said to me: (Each individual) should read from the Mushaf and remember Allaah, may He be exalted, by himself, and study the hadeeth of the Messenger of Allaah (blessings and peace of Allaah be upon him). I said: Should I tell him to stop? He said: Yes. I said: What if he does not accept that? He said: He will, in sha Allaah [i.e., he will respond, in sha Allaah], because this is something that has been introduced into the religion, this gathering and what you describe. I said: If he does not respond, should I shun him? He smiled and said nothing. 70 Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: Some people gather to recite dhikr, then at the end they offer a communal Du’aah in which one person offers Du’aah and the best say Ameen. Is this acceptable? He replied: This is acceptable if it is not taken as a regular practice. But if it is taken as a regular practice, it may be regarded as Sunnah when it is not Sunnah. If this is a regular practice that every time they sit together, they end with du‘aa’, then it is an innovation (bid‘ah) that is not known from the Prophet (blessings and peace of Allaah be upon him). But if it is done occasionally, such as if they come to a text that contains a warning or encouragement, then they call upon Allaah, may He be glorified and exalted, in du‘aa’, then there is nothing wrong with it, because there is a difference between that which is done regularly and that which is done occasionally. If a person does something occasionally, he is not to be blamed for it. Occasionally some of the Sahaabah prayed with the Messenger (blessings and peace of Allaah be upon) when 70 Al-Adaab ash-Shar‘iyyah, 2/102 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 31 he prayed at night (qiyaam), but despite that it is not Sunnah to offer that night prayer in congregation except occasionally. 71 13. Du‘aah of a lecturer or teacher at the end of his lesson With regard to the Du’aah of a lecturer or teacher at the end of his lesson, and the audience saying Ameen to his du‘aah, it seems to us from the Sunnah of the Prophet (blessings and peace of Allaah be upon him) that this is permissible, and indeed mustahabb (encouraged). It was narrated that Ibn ‘Umar (may Allaah be pleased with him) said: The Messenger of Allaah (blessings and peace of Allaah be upon him) rarely left a gathering without offering these Du’aahs for his companions: “O Allaah, give us a share of fear of You that will prevent us from disobeying You, (a share) of obedience to You that will help us to reach Paradise, and (a share) of certainty that will enable us to withstand the calamities of this world; cause us to enjoy our hearing, sight and strength so long as we are alive, until we die; avenge us against those who wrong us; support us against those who wrong us; do not make our calamity in our religious commitment; do not make this world our main concern and all that we know about; do not send against us those who will show no mercy to us.”72 Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: With regard to the speaker offering Du’aah for them after he has finished speaking, and saying. “May Allaah forgive us and you” or “May Allaah guide us and you,” or “May Allaah cause us and you to benefit from what we have heard,” and so on, there is nothing wrong with that, and if they say Ameen, there is nothing wrong with that either.73 14. Allaah’s Response to Du’aah may be one of the three types of responses You think that the response can only be of one kind, which is getting what you asked for in Du’aah such as wealth, children, a job and so on. This is wrong, because the response may be of three Liqaa’aat al-Baab al-Maftooh, 21/117, Majmoo‘ al-Fataawa, 22/523, Majallat al-Buhooth alIslamiyyah, 17/55, Fataawa al-Lajnah ad-Daa’imah, 24/189-190, Tasheeh ad-Du‘aa’, p. 134, 135 72 at-Tirmidhi, 3502; classed as hasan by al-Albaani in Saheeh at-Tirmidhi. 73 Fataawa Noor ‘ala ad-Darb, tape no. 610. 71 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 32 types: it may be by getting what one asked for in Du’aah, or it may be that evil commensurate with one’s Du’aah is warded off, or that may be stored up for one as reward for the Day of Resurrection. It was narrated from Abu Sa’eed that the Prophet (peace and blessings of Allaah be upon him) said: “There is no Muslim who does not offer any Du’aah in which there is no sin or severing of family ties but Allaah will give him one of three things in return: either He will answer his Du’aah sooner, or he will store it up for him in the Hereafter, or He will divert an equivalent evil away from him because of it.” They said: “We will say a lot of Du’aah.” He said: “Allaah is more generous.”74 Ibn Rajab al-Hanbali (may Allaah have mercy on him) said: It was narrated that ‘Umar Ibn alKhattaab (may Allaah be pleased with him) said: By avoiding that which Allaah has forbidden, Allaah will accept Du’aah and tasbeeh. And it was narrated that Abu Dharr (may Allaah be pleased with him) said: “The amount of Du’aah with righteousness that is sufficient is like the amount of salt that is sufficient with food.” And Muhammad ibn Waasi’ said: A little Du’aah is sufficient with piety. 75 15. Asking others to make Du’aah Asking a person to make Du’aah for you who you think will have his Du’aahs answered, either because of his righteousness or because he is going to a place where one hopes his Du’aahs will be answered, such as travelling or going for Hajj or ‘Umrah, etc., is correct unless it may leads to something that is not right like feeling arrogant and think that he has reached such a level that people ask him to make Du’aah for them, then, it is not permissible. The Sahaabah (may Allaah be pleased with them) asked the Prophet (peace and blessings of Allaah be upon him) to make Du’aah for them, it is well-known that no one else can reach the level of the Prophet (peace and blessings of Allaah be upon him). 76 Ahmad (10749), classed as saheeh by al-Albaani in Saheeh al-Targheeb wa’l-Tarheeb (1633). Jaami’ al-‘Uloom wa’l-Hukam (1/107, 108). Tafseer al-Qurtubi (2/312), Sayd al-Khaatir (59-60). 76 al-Bukhaari, no. 6541; Muslim, no. 216, 218, 220, al-Bukhaari, no. 1013; Muslim, 897, Liqa’ Al-Baab AlMaftooh By Ibn ‘Uthaymeen, 212 74 75 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 33 16. Allaah doesn’t delay the response to Du’aah for the one whom He loves It was narrated from Jaabir ibn ‘Abd-Allaah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “If a person prays to Allaah and Allaah loves him, He says ‘O Jibreel, meet the need of this slave of Mine, but delay it, for I love to hear his voice.’ If a person prays to Allaah and Allaah hates him, He says, ‘O Jibreel, meet the need of this slave of Mine and give it to him immediately, for I hate to hear his voice.” This hadeeth is very weak hadeeth (da’eef jiddan). 77 Du‘aa (prayer) at times of distress There are invocations that no slave who, when he is stricken by anxiety and sorrow, says them but Allaah will remove his sorrow and replace his grief with joy. Allaah says: “Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil…” 78 17. The proper way to make Du’aah during prayer There are several parts of the prayer where the scholars have stated that the Messenger of Allaah (peace and blessings of Allaah be upon him) offered Du’aah, from the opening takbeer to the final tasleem. 79 18. Raising hands after obligatory Salat Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said: There is no saheeh report to say that the Prophet (peace and blessings of Allaah be upon him) used to raise his hands following an obligatory prayer, or that his companions (may Allaah have mercy on them) did that, al-Tabaraani in al-Awsat, 8/216. Its isnaad includes Ishaaq ibn ‘Abd-Allaah ibn Abi Farwah, who is matrook as stated in Majma’ al-Zawaa’id, 10/151 78 al-Naml 27:62 al-Bukhaari 5870, Imaam Ahmad in al-Musnad, Abu Dawud in al-Sunan, Kitaab alAdab, Baab maa yaqool idhaa asbaha; see also Saheeh al-Jaami‘, 3388, Abu Dawud in al-Sunan, Kitaab al-salaat, Baab fi’l-istighfaar; see also Saheeh al-Jaami‘, no. 2623, Saheeh al-Jaami‘, no. 2605, alTirmidhi, no. 3446 79 al-Bukhaari, 6611; Muslim, 523, Abu Dawood, 792; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 77 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 34 as far as we know. What some people do, raising their hands after the prayer, is a bid’aah (innovation) for which there is no basis. 80 19. Du’aah after reciting prescribed dhikr following Salat is correct; not because it is after Salat but the fact that Allaah accept Du’aah after dhikr Ibn al-Qayyim said: With regard to Du’aah after the prayer facing the qiblah or facing the congregation, this is not something that the Prophet (peace and blessings of Allaah be upon him) did at all. It is not narrated with a saheeh or hasan isnaad. As for doing that only after Fajr and ‘Asr prayers, he did not do that and neither did any of his successors (khulafa’), and he did not teach his ummah to do that. Rather this is something that some people thought it was good to do to make up for not offering Sunnah prayers after those prayers. The Prophet (peace and blessings of Allaah be upon him) offered most of the Du’aahs that are connected to the prayer during the prayer, and he commanded us to offer them during it. This befits the state of the one who is praying, for he is facing his Lord and conversing with Him so long as he is praying. When he says the salaam that conversation comes to a close and he is no longer standing before Him and close to Him. So why should he not ask of Him whilst he is conversing with Him and close to Him and turning to Him, and then ask of Him when he has turned away from Him? Undoubtedly it is better to do the opposite. There is another subtle point to be made, which is that when the worshipper has finished praying, and he has remembered Allaah and proclaimed His oneness, glorified Him, praised Him and magnified Him by reciting the dhikrs that are prescribed following the prayer, it is mustahabb to send blessings upon the Prophet (peace and blessings of Allaah be upon him) after that, and to make Du’aah as he wishes, His Du’aah should come immediately after this second act of worship, not because it is after the prayer but because it is mustahabb for anyone who remembers Allaah and praises Him and sends blessings upon the Messenger of Allaah (peace and blessings of Allaah be upon him) to make Du’aah after that, as it says in the hadeeth of Faddaalah ibn ‘Ubayd: “When any one of you prays, let him start by praising Allaah, then let him send blessings upon the Prophet (peace and blessings 80 Al-Fataawa, 1/74. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 35 of Allaah be upon him), then let him say Du’aah however he wishes.” Al-Tirmidhi said: (it is) a saheeh hadeeth. It was also classed as saheeh by al-Haakim, and al-Dhahabi agreed with him. Zaad al-Ma’aad, 1/257, 258. 20. Is it mustahabb to offer du‘aah when rain is falling? It says in the marfoo‘ hadeeth of Sahl ibn Sa‘d that the Prophet (blessings and peace of Allaah be upon him) said: “Two (du‘aah) are not rejected: Du’aah at the time of the call to prayer and Du’aah at the time of rain.” 81 21. One should not let Du’aah distract him/her from an obligatory duty 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. 82 22. Raising the hands held together without gap in between Abu Dawood narrated that Salmaan (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Your Lord, may He be blessed and exalted, is Kind and Most Generous, and He is too kind to let His slave, if he raises his hands to Him, bring them back empty.”83 The palm of the hand should be raised heavenwards, in the manner of a humble beggar who hopes to be given something. Abu Dawood narrated from Maalik ibn Yasaar (may Allaah be pleased with him) that the Messenger of Allaah (peace and al-Haakim in al-Mustadrak (2534); at-Tabaraani in al-Mu‘jam al-Kabeer (5756); classed as saheeh by al-Albaani in Saheeh al-Jaami‘ (3078). 82 Saheeh Muslim bi Sharh al-Nawawi, 16/82. 83 Abu Dawood (1488) Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1320. 81 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 36 blessings of Allaah be upon him) said: “When you ask of Allaah, ask of Him with the palms of your hands, not with the backs of them.”84 23. Having faith that Allaah will respond The Prophet (peace and blessings of Allaah be upon him) said: “Call upon Allaah when you are certain of a response, and remember that Allaah will not answer a Du’aah that comes from a negligent and heedless heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by Shaykh alAlbaani in Saheeh al-Tirmidhi, 2766. When Zakariya (peace be upon him) was an old man and his wife was barren, he prayed for offspring: “O my Lord! Grant me from You, a good offspring. You are indeed the All-Hearer of invocation”85 And Allaah answered his prayer: “Then the angels called him, while he was standing in prayer in Al-Mihraab (a praying place or a private room), (saying): “Allaah gives you glad tidings of Yahya (John)…” 86. So do not despair of the help of Allaah or think that the Mercy of Allaah is limited. 24. Asking frequently and not seek a hasty response The Prophet (peace and blessings of Allaah be upon him) said: “The slave will receive a response so long as his Du’aah does not involve sin or severing of family ties, and so long as he is not hasty.” It was said, “What does being hasty mean?” He said: “When he says, ‘I made Du’aah and I made Du’aah, and I have not seen any response,’ and he gets frustrated and stops making Du’aah.”87 25. Be firm! Don’t say “In shaa Allaah” in your Du’aah It is The Prophet (peace and blessings of Allaah be upon him) said: “No one of you should say, ‘O Allaah, forgive me if You wish, O Allaah, have mercy on me if You wish’; he should be firm in his asking, for Allaah cannot be compelled.” Narrated by al-Bukhaari, 6339; Muslim, 2679. 84 Abu Dawood (1486) Classed as saheeh by Shaykh al-Albaani in Saheeh Abi Dawood, 1318. al-Sharh alMumti’ (4/25) 85 Q3:38 86 Q3:39 87 al-Bukahari, 6340; Muslim, 2735. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 37 26. Make Du’aah with humility, hope and fear. Allaah says: “Invoke your Lord with humility and in secret” Q7:55. And He says: “Verily, they used to hasten on to do good deeds, and they used to call on Us with hope and fear, and used to humble themselves before Us” Q21:90, Q7:205 27. Saying Du’aah three times. In the narration ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him), Abu Jahl and his companions that put abdominal contents of the camel on the back of Muhammad (peace and blessings of Allaah be upon him) when he prostrated. When the Prophet (peace and blessings of Allaah be upon him) finished his prayer, he raised his voice and prayed against them – and when he made Du’aah or asked of Allaah he would repeat it three times.88 28. Ensuring that one’s food, drinks and clothes are halaal Muslim narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him)…mentioned a man who travels for a long distance and is disheveled and dusty, and he stretches forth his hands towards heaven saying, ‘O Lord, O Lord,’ but his food is haraam, his drink is haraam, his clothing is haraam, he has been nourished with haraam, so how can he be responded to?.89 Ibn Rajab (may Allaah have mercy on him) said: Ensuring that one’s food, drink and clothing are halaal, and that one is nourished with halaal, is a means of having one’s Du’aah answered. 29. Du’aah when one is conversating with Allaah in Salat Du’aah after opening takbeer, bowing, qunoot, prostration, between prostrations and after tashaahud are accepted with salat as soon as worshipper says tasleem. 90 88 Al-Bukhaari (240) and Muslim (1794) Muslim (1015) 90 al-Bukhaari, 711; Muslim, 598, al-Tirmidhi, 464; al-Nasaa’i, 1745; Abu Dawood, 1425; Ibn Maajah, 1178. This hadeeth was classed as hasan by al-Tirmidhi and others, and as saheeh by al-Albaani in Irwa’ 8989 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 38 30. Making Du’aah at times of ease The Prophet (peace and blessings of Allaah be upon him) said: Remember Allaah during times of ease and He will remember you during times of hardship. Narrated by Ahmad. 31. Saying dua’a in own language It is better to make du’aah in Arabic if the worshipper can say du’aah well in Arabic. But if the worshipper is unable to make du’aah in Arabic, there is no reason why he should not make du’aah in his own language. Shaykh al-Islam Ibn Taymiyah said: It is permissible to make du’aah in Arabic and in languages other than Arabic. Allaah knows the intention of the supplicant and what he wants, no matter what language he speaks, because He hears all the voices in all different languages, asking for all kinds of needs. 91 32. Supplicating for an Unbeliever ‘Uqbah b. ‘AAmir Al-Juhanî – Allaah be pleased with him – once passed by a man who looked like a Muslim, so he greeted him with salaam, and he replied, “And upon you [be peace] and the mercy of Allaah and His blessings.” A boy informed him, “He is a Christian!” So ‘Uqbah got up and followed the man, caught up with him and said, “The mercy of Allaah and His blessings are upon the believers; however, may Allaah give you a long life, and make plentiful your wealth and offspring.” 92 Note: In order for Du’aah to be answered, it is not essential to adhere to all of these points and be free of all that could prevent ones du’aah from being answered. That is something which happens very rarely. But one has to try hard and strive towards achieving this. Another important point is to realize that the response to the duaa may take different forms: either Allaah will al-Ghaleel, 429, al-Bukhaari, 761; Muslim, 484, from the hadeeth of ‘Aa’ishah, Muslim, 482, al-Tirmidhi, 284; Ibn Maajah, 898 – from the hadeeth of Ibn ‘Abbaas; classed as saheeh by al-Albaani in Saheeh alTirmidhi. And there are other Du’aahs. al-Bukhaari, 1311; Muslim, 588, al-Bukhaari, 5876; Muslim, 402. 91 Majmoo’ al-Fataawa, 22/488-489, Majmoo’ al-Fataawa’, 1/346, 348. 92 Al-Bukhaari, Al-Adab Al-Mufrad, Sahîh Al-Adab Al-Mufradp444. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 39 respond and fulfil the desire of the person who made the duaa, or He will ward off some evil from him because of the duaa, or He will make something good easy for him to attain because of it, or He will save it with Him for him on the Day of Resurrection when he will be most in need of it. Common Mistakes of Our Dhikr and Du’aah 1. Nurturing Empty Supplications It is reported that Ibraheem b. Adham – Allaah have mercy on him – once passed through the market of Basrah. People gathered around him and asked: O Abu Ishaaq, Allaah the Exalted says in his Book. ‘Call on me, I will answer your prayers’, but we have been calling on Him for a long time and He does not answer our prayers. (Ibraheem) replied, “O people of Basrah, your hearts have died in respect to ten things: First, you know Allaah but you do not give Him His rights; Second, you have read Allaah’s Book but you do not act by it; Third, you claim to love Allaah’s Messenger – Allaah’s peace and blessings be upon him – yet you abandon his Sunnah; Fourth, you claim to be enemies to Shaytan but you conform to [his ways]; Fifth, you say you love Paradise yet you do not work for it; Sixth, you say you fear The Fire yet you put yourselves closer to it [by sinning]; Seventh, you say death is true but you do not prepare for it; Eighth, you busy yourselves with the faults of others and disregard your own; Ninth, you consume the favors of your Lord but are not grateful for them; and Tenth, you bury your dead but take no lesson from them.” 93 2. Dhikr after Du’aah or Du’aah after dhikr? 93 Abuu Nu’aym, Hilyah Al-Awliya’ 8: 15, 16. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 40 Dhikr should precede Du’aah according to sunnah. Al-Tirmidhi narrated that Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) said: Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, a man came in and prayed and said, “O Allaah, forgive me and have mercy on me.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allaah as He deserves to be praised, and send blessings upon me, then call upon Him.”94 Reading or recitation of quran is dhikr, then followed by Du’aah of one’s choice. But the common style is to say Du’aah and at the end the worshipper will ask listeners to recite suratul ikhlas 3. Making jest of dhikr, especially Quran, in styles thinking it is Du’aah When you’re coming to the special prayer meeting point: come with an egg; white dresses; come with a bottle water; raise one leg up; shout Allaaaaaaaaaaaaaaahu as you can; bowing – raising from bowing – bowing.. with dhikr; hitting or beating the chest whilst saying dhikr etc. Read suratul Kaothar with laugh, Suratul Masad with explosion sound or upside down suratul Masad, suratul Ikhlas using making call style etc. Subhaanallaah! These may sound funny but grave sins are committed in doing these. Allaah, may He be exalted, says:“If you ask them (about this), they declare: ‘We were only talking idly and joking.’ Say: ‘Was it at Allaah, and His Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.) and His Messenger (blessings and peace of Allaah be upon him) that you were mocking? Make no excuse; you have disbelieved after you had believed. If We pardon some of you, We will punish others amongst you because they were Mujrimoon (disbelievers, polytheists, sinners, criminals, etc.)” 95 4. Unmindful of Supplications for or against that are Immediately Answered Many from the righteous early generations were known to have their supplications answered as recorded in Jami’ al-’Ulum wal-Hikam’ by Ibn Rajab: A woman disputed with Sa’id bin Zayd over some land he owned, claiming that he had taken from her land. So, he said: “O Allaah, if she is lying, take away her eyesight and kill her in her own land.” So, she became blind, and one night 94 95 Al-Tirmidhi (3476) Q9:65-66 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 41 when she was walking in her land, she fell into a well and died. And someone complained to Anas bin Malik of a drought in a part of al-Basrah. So, he performed ablution and went out to the patch of land, prayed two units, and it then began raining on the patch of land, and the rain did not fall anywhere beyond that patch of land. …And Abu Muslim al-Khawlani was known for having his supplications answered. He once supplicated against a woman who had ruined his relationship with his wife that her eyesight be taken away. She immediately went blind, and she came to him begging. So, he had pity for her and asked Allaah to return her eyesight to her, and his wife returned to her normal state with him. And a man lied upon Mutarraf bin ‘Abdullah, and Mutarraf said: “If you are lying, I ask Allaah to hasten your departure,” and the man died on the spot. And a Kharijite used to pass by the classes of al-Hasan al-Basri and annoy those present. When it became unbearable, al-Hasan said: “O Allaah, You Know how he has harmed us. So, suffice us against him with what You Will,” and the man immediately collapsed and was carried dead to his family. …And Sa’id bin Jubayr was patient upon the harm inflicted upon him by al-Hajjaj until he killed him, and he was from those whose supplication was answered. He used to have a rooster whose crowing would wake him up to pray at night. One night, it didn’t wake him up on time, and he became very distressed, saying: “What is wrong with it? May Allaah cut off its voice!” It never crowed again, and his mother said: “My son, do not supplicate against anything ever again.”96 5. Not making Du’aah as a result of low reverence In order for du’aah to be answered, it is not essential to adhere to all of these points and be free of all that could prevent ones du’aah from being answered. That is something which happens very rarely. But one has to try hard and strive towards achieving this. Or have you been told; your request cannot reach Allaah?! It is a big lie. Allaah answers unbelievers why not believers who are sinners?! And if they claimed to be closer to Allaah than you; you should know that it is form 96 Jami’ al-’Ulum wal-Hikam’ (2/348-354) for more. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 42 of slavery because we are all sinners and many self-acclaimed holy men commit shirk and evils more than average Muslims. 6. Neglecting Du’aah thinking it is not answered Meanwhile, the response to the duaa may take different forms: either Allaah will respond and fulfil the desire of the person who made the duaa, or He will ward off some evil from him because of the duaa, or He will make something good easy for him to attain because of it, or He will save it with Him for him on the Day of Resurrection when he will be most in need of it. 7. Wiping the body after making Du’aah It is not established to wipe the face after making Du’aah according to the evidenced opinion. Those who say that the face should be wiped quoted some hadeeths as evidence, but upon further examination they are not saheeh, and do not support one another. 97 However, it was reported that the Prophet (peace and blessings of Allaah be upon him) used to recite Reciting Surat al-Ikhlaas, Surat al-Falaq and Surat al-Naas when going to sleep, and he would blow into his hands and then wipe them over whatever he could reach of his body. ‘Aa’ishah said that every night when the Prophet (peace and blessings of Allaah be upon him) went to bed, he would cup his hands together, blow into them then recite into them Qul Huwa Allaahu ahad, Qul a’oodhu bi Rabb il-falaq and Qul ‘aoodhu bi Rabb il-naas, then he would wipe as much as he could reach of his body, starting with his head and face and the front of his body. And he would do that three times.98 97 Ahkam wa Masail, Al-Amali, Qyam Al-Layl p 236, Masail Imam Ahmad from narration of ibn Abdillah v 2 p 300, Al-Maghni v 1 p 786 and Shamsudin ibn Qudamah in Sharh Al Kabeer v 1 p 724, see Al-Qil’ v 1 p 185, Majma’ Al-Bahrayn, Al-Insaf v 3 p 173, Bada’I al-Fawaid v 4 p 113, Faydh Al-Qadir v 1 p 369, Al-Irwa v 2 p 182, Sunan Al-Kubra v 2 p 212, Al-‘Ilal al-Mutanaahiyah, 2/840, 841, Majmoo’ al-Fataawa, 22/519, Fataawa al-‘Izz ibn ‘Abd al-Salaam, p. 47, Majmoo’ Fataawa Ibn ‘Uthaymeen, 14/question no. 781 98 al-Bukhaari, 5018. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 43 8. Carried away by the cry of Innovators Crying is the fruit of beneficial knowledge and a very good sign. Q17:109. It was narrated that al‘Irbad ibn Sariyah (may Allaah be pleased with him), who was one of those who used to weep, said: “The Messenger of Allaah delivered a deeply moving speech at which our eyes began to overflow and our hearts melted.” Narrated by al-Tirmidhi, Abu Dawood and Ibn Maajah. It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah said: “A man who weeps for fear of Allaah will not enter Hell until the milk goes back into the udder, and dust produced (when fighting) for the sake of Allaah and the smoke of Hell will never coexist.”99 In Musnad al-Daarimi it is narrated from Abu Muhammad that al-Taymi said: Whoever is given knowledge and does not weep, he deserves not to have any knowledge, because Allaah has described those who have knowledge; then he recited this verse.100 However, during making innovated Du’aah, many cried easily as a result of mere hallucination of their innovations and there are charms being used by some for easing that. This confuse many and got carried away by the weeping of some innovators whilst making invocations. Above all, Christians and Jews do cry when they are worshiping, does that make them loved by Allaah? No! Follow the way of Allaah and His Messenger, then weeping will increase Eeman in quantity and quality. 9. Cuckolded by the prayers of unbelievers The supplication of the disbelievers, if it is a supplication to someone other than Allaah, such as the supplication of the Christians to their object of worship the Messiah (peace be upon him) or to the Virgin Mary, or the supplication of idol worshippers to their idols, is a supplication based on misguidance that will not bring any benefit; rather it will be a cause of punishment for them in the Hereafter, because it is associating others with Allaah. Allaah says: “For Him (Alone) is the Word of Truth (i.e. none has the right to be worshipped but He). And those whom they al-Tirmidhi and al-Nasaa’I, Tuhfat al-Ahwadhi, Jaami’ al-Bayaan ‘an Ta’weel Aayi al-Qur-aan, 27/82, Riyadh al-Saliheen 100 Al-Jaami’ li Ahkaam il-Qur-aan, 10/341-342. 99 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 44 (polytheists and disbelievers) invoke, answer them no more than one who stretches forth his hand (at the edge of a deep well) for water to reach his mouth, but it reaches him not, and the invocation of the disbelievers is nothing but an error (i.e. of no use)” 101 But their supplications are answered sometimes, why? The supplication of the disbelievers to Allaah may be answered sometimes, for reasons such as establishing proof against the disbelievers or to prove their disbelief, denial and stubbornness; or to restore justice to those among them who have been wronged, because Allaah enjoins justice and forbids injustice; or because He has guaranteed to provide for them in this world, so if they ask Him for provision He grants it to them; or to manifest His kindness, generosity and blessing to all people. Allaah says: “And when harm touches you upon the sea, those that you call upon besides Him vanish from you except Him (Allaah Alone). But when He brings you safely to land, you turn away (from Him). And man is ever ungrateful”.102 The Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Fear the prayer of the oppressed, even if he is a disbeliever, for there is no barrier (between it and Allaah).”103 10. Not mindful of words of shirk and innovation in some Du’aah There are incoherent words or weird language that made up innovated Du’aah, and many were deceived by the gain saying that they are Angels name or Isml A’zami (mystical name of Allaah). Please who ask us to seek help of Angels?! And many ends up calling upon Jinns and they were rubbed or trapped! Many seek help from a dead dog of Ashabul Kahf (People of Cave), calling Allaah Danbasah (Stapler), Calling Allaah “Ahuuji, Kahuuji, Jallajaljuuji Jaljalah” and many more, where are all these from?! Some clearly call upon Jilaani (from Iraq), Tijaani (from Algeria), Niyaas (from Senegal) and they see themselves better that Christians that call in Jesus (A Prophet and a Messeger)?! Though all are errors. When the Du’aah includes shirk or association of others with 101 Q13:14. Tafseer (2/785) Q17:67, Q6: 63-64, Q6:44, Q27:62, Q14:34. 103 Ahmad, 12140; classed as hasan by al-Albaani in Saheeh at-Targheeb wa’t-Tarheeb, 2231, Majmoo‘ al-Fataawa, 1/206, Majmoo‘ al-Fataawa, 1/233, Ighaathat al-Lahfaan, 1/13, Iqtida’ as-Siraat alMustaqeem, p. 89, Fath al-Baari, 11/95 102 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 45 Allaah, such as calling upon someone or something other than Allaah along with Him, whether it is a person, a tree or a grave, because Du’aah is an act of worship and directing it towards anyone other than Allaah is shirk, and shirk is the worst of sins by which Allaah is disobeyed. In the hadeeth it says: Which sin is worst before Allaah? He said: “To appoint a rival to Allaah, when He has created you.” Narrated by al-Bukhaari and Muslim. When the Du’aah includes some innovated means of tawassul (seeking to draw closer to Allaah), such as tawassul by means of the person of the Prophet (peace and blessings of Allaah be upon him) or by his status. Islam is based on following, not on innovating. 11. Wishing for death because of a calamity that has befallen one In the hadeeth it is narrated that Khabbaab (may Allaah be pleased with him) said: “Were it not that the Messenger of Allaah (peace and blessings of Allaah be upon him) forbade us to pray for death, I would have prayed for it.”104 In the hadeeth it says: “No one of you should wish for death because of some harm that has befallen him. If he must wish for it, then let him say: ‘O Allaah, keep me alive so long as living is good for me, and cause me to die when death is good for me.’”105 12. Praying for the punishment to be hastened It is better to ask Allaah to keep us safe and sound in this world and in the Hereafter. When the Messenger of Allaah (peace and blessings of Allaah be upon him) saw a Muslim man who was sick and had grown feeble like a chicken. The Messenger of Allaah (S) said to him: “Did you pray for anything or ask for it?” He said: Yes, I used to say: O Allaah, whatever punishment You would give me in the Hereafter, bring it forward in this world. The Messenger of Allaah (S) said: “Subhaan Allaah! You cannot bear it. Why didn’t you say, O Allaah, give us good in this world and good in the Hereafter and save us from the torment of the Fire?” Then he prayed to Allaah for him, and He healed him.106 104 al-Bukhaari (6350) and Muslim (2681) al-Bukhaari (6531) and Muslim (2680). 106 Muslim (2688) 105 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 46 13. Du’aah against one’s family and wealth In the hadeeth it says: “Do not pray against yourselves, do not pray against your children, and do not pray against your wealth, lest that coincide with an hour when Allaah is asked and He answers your prayers.” Narrated by Muslim (3009). 14. Making Du’aah al-Qunoot lengthy Ibn Taymiyah (may Allaah have mercy on him) said: The one who is praying Qunoot should say at such times the Du’aah that is suited to that calamity. Al-Fataawa 22/217. And he said: The Sunnah is to pray Qunoot at the time of calamity and to ask for what is appropriate for those people who are at war against the Muslims. Al-Fataawa, 21/155. 15. The Belief that Khutbah after recitation of certain surah is prescribed There is no specific Du’aah’ narrated in the Sunnah for after one has completed the Qur-aan or a chapter of Quaran, or even from the companions of the Prophet (peace and blessings of Allaah be upon him) or the well-known imams. One of the most well-known Du’aah’s regarding this matter is the Du’aah’ which is written at the end of many Mus-hafs (Quran) and it attributed to Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him), but there is no basis for attributing it to him.107 Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on making Du’aah’ after completing the Qur-aan in night prayers in Ramadaan? He replied: I do not know of any Du’aah’ for completing the Qur-aan in night prayers in Ramadaan, either from the Prophet (peace and blessings of Allaah be upon him) or from his companions. The most that has been narrated concerning that is that when Anas ibn Maalik (may Allaah have mercy on him) had completed a reading of the Qur-aan, he would gather his family and make Du’aah’. This had to do with reading it outside of prayer. 108 107 108 Fataawa al-Shaykh Ibn ‘Uthaymeen, 14/226 Fataawa Arkaan al-Islam, p. 354. Marwiyaat Du’aah’ Khatm al-Qur-aan. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 47 16. The Belief that Sadaqah after recitation of certain surah is prescribed Sadaqah means worshipping Allaah by giving money, food, clothe… without that being made obligatory in Sharee’ah. Please note the followings regarding charity: It is a means of worshiping Allaah, intention is required; It is not obligatory; Give out what is right (e.g. money, food…) not what will not benefit the person or haram things (e.g. alcohol, pig); Give it to the right person (the poor, those in need of it) not Imam, Scholar, friends who are not in need of it lest it become gift and not sadaqah; Give it out at the right time (when the person need it) don’t wait for Friday night or fixed date to come before giving out charity lest it become zulm; It is Allaah that will reward you not human being, show off and doing beyond your capability will benefit you nothing. So, who legislated cow, sheep, goat, hen, or beans cake fried with palm oil as sadaqah? Why not vegetable oil? Who mandate N5, N10 pieces to be given to blind beggars? Who mandate salt be given to old age woman? After reading certain chapter of Quran or complete Quran?! Obviously, these are not from Allaah! Allaah says: Or have they other deities who have ordained for them a religion to which Allaah has not consented? But if not for the decisive word, it would have been concluded between them. And indeed, the wrongdoers will have a painful punishment.109 May Allaah protect us 17. Relying on someone else in Du’aah whilst in dire straits Many will be in the best position and time to pray for themselves but still rely on another person to make Du’aah for them. Allaah says: “Is not He (better than your gods) Who responds to the 109 Q42:21 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 48 distressed one, when he calls Him, and Who removes the evil…”110 A man came to Maalik ibn Dinar and said: I ask you by Allaah to pray for me, for I am in dire straits. He said: “Then ask of Him (yourself), for He answers the one who is in dire straits.”111 18. Not watchful of places and times when Du’aah is answered There are many times and places where Du’aah is answered as compiled by Sheikh Muhammad Salih Almunajjid112. These places and times when Du’aah are answered include: 1. Laylat al-Qadar. It was narrated that ‘Aa’ishah asked the Prophet (peace and blessings of Allaah be upon him): “If I know what night is Laylat al-Qadar, what should I say during it?” He said: “Say: Allaahumma innaka ‘afuwwan tuhibb ul-‘afwa fa’fu ‘anni (O Allaah, You are forgiving and love forgiveness, so forgive me).” 2. Du’aah in the depths of the night, the time before dawn, the time when Allaah descends to bestow His bounty upon His slaves, to meet their needs and to relieve their distress, when He says: “Who will call upon Me, that I may answer Him? Who will ask of Me, that I may give him? Who will seek My forgiveness, that I may forgive him?” narrated by alBukhaari, 1145, al-Tirmidhi, 3499; classed as hasan by al-Albaani in Saheeh al-Tirmidhi. 3. Before Tasleem in salat. According to the hadeeth of Abu Umaamah, it was said: “O Messenger of Allaah, which Du’aah is heard?” He said: “In the last third of the night, and following the prescribed prayers.”113 4. Between the adhaan and the iqaamah. It is narrated in a saheeh report that the Prophet (peace and blessings of Allaah be upon him) said: “A Du’aah offered between the adhaan and iqaamah is not rejected.”114 5. When the call for the prescribed prayers is given and when the ranks are drawn up for battle, as it says in the marfoo’ hadeeth of Sahl ibn Sa’d: “There are two that will not be 110 Q27:62 al-Jaami’ li Ahkaam il-Qur-aan (13/223). 112 Islamqa.info 113 al-Tirmidhi, 3499; classed as hasan by al-Albaani in Saheeh al-Tirmidhi. Zaad al-Ma’aad, 1.305. Kitaab al-Du’aah by Shaykh Muhammad al-Hamad, p. 54 114 Abu Dawood (521) and al-Tirmidhi (212). See also Saheeh al-Jaami’, 2408. 111 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 49 rejected, or will rarely be rejected: Du’aah at the time of the call for prayer and at the time of battle when the fighting begins.”115 6. When rain falls, as it said in the hadeeth of Sahl ibn Sa’d that is attributed to the Prophet (peace and blessings of Allaah be upon him): “There are two which will not be rejected: Du’aah at the time of the call (to prayer) and when it is raining.”116 7. At a certain time of the night, as the Prophet (peace and blessings of Allaah be upon him) said: “During the night there is a time when the Muslim does not ask for the good of this world and the Hereafter but it will be given to him, and that happens every night.”117 8. A certain time on Friday. The Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned Friday and said: “During it there is a time when a Muslim slave does not stand and pray and ask Allaah for something, but He will give it to him,” and he gestured with his hand to indicate how short that time is.118 9. When drinking Zamzam water. It was narrated from Jaabir (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Zamzam water is for that for which it is drunk.”119 10. When prostrating. The Prophet (peace and blessings of Allaah be upon him) said: “The closest that a person is to his Lord is when he is prostrating, so say a great deal of Du’aah then.”120 11. When hearing the crowing of a rooster, because of the hadeeth: “When you hear the crowing of a rooster, ask Allaah of His bounty, for he has seen an angel.”121 12. When saying the Du’aah, “Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers – .”122 Abu Dawood; it is a saheeh report. See Saheeh al-Jaami’, 3079. Abu Dawood and classed as saheeh by al-Albaani in Saheeh al-Jaami’ (3078). 117 Muslim, 757. 118 al-Bukhaari, 935; Muslim, 852. See also question no. 21748. 119 Ahmad and classed as saheeh by al-Albaani in Saheeh al-Jaami’, 5502. 120 Muslim, 482. 121 al-Bukhaari, 2304; Muslim, 2729. 122 Q21:87 115 116 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 50 It was narrated in a saheeh hadeeth that the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of Dhu’l-Noon (Yoonus) which he said when he was in the belly of the whale: ‘Laa ilaaha illa anta, subhaanaka, inni kuntu min al-zaalimeen ([none has the right to be worshipped but You (O Allaah)], Glorified (and Exalted) be You [above all that (evil) they associate with You]! Truly, I have been of the wrongdoers.’ No Muslim recites this Du’aah concerning any matter but Allaah will answer him.” 123 Al-Qurtubi said: In this verse, Allaah stipulates that whoever calls upon Him, He will answer him as He answered and saved Dhu’l-Noon (Yoonus). This is what is meant by the words “And thus We do deliver the believers”. 124 13. If a calamity befalls him and he says, Inna Lillaahi wa inna ilayhi raaji’oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it). It was narrated by Muslim in his Saheeh (918) that Umm Salamah said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “There is no calamity that befalls one of the Muslims and he responds by saying ‘Innaa Lillaahi wa innaa ilahi raaji'oon, Allaahumma ujurni fi museebati w'ukhluf li khayran minha (Truly, to Allaah we belong and truly, to Him we shall return; O Allaah, reward me in this calamity and compensate me with something better than it),’ but Allaah will compensate him with something better than it.” 14. The prayer of people after the soul of the deceased has been taken. According to the hadeeth, the Prophet (peace and blessings of Allaah be upon him) entered upon Abu Salamah (after he had died) and his eyes were open. He closed them and said: “When the soul is taken, the gaze follows it.” Some of his family got upset and he said: “Do not pray for anything but good for yourselves, for the angels say Ameen to whatever you say.” 125 al-Tirmidhi and classed as saheeh in Saheeh al-Jaami’, 3383. In the commentary on the passage Q21:87-88, 124 Al-Jaami’ li Ahkaam il-Qur-aan, 11/334. 125 Muslim. 2732. 123 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 51 15. Du’aah for one who is sick. Muslim narrated that Umm Salamah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When you visit a sick person, say good things, for the angels say Ameen to whatever you say…” When Abu Salamah died, I came to the Messenger of Allaah (peace and blessings of Allaah be upon him) and said: “Abu Salamah has died.” He said: “Say: O Allaah, forgive me and him, and compensate me well.” She said: I said: And Allaah compensated me with one who was better for me than him: Muhammad (peace and blessings of Allaah be upon him).126 16. The prayer of the one who has been wronged. In the hadeeth it says: “Fear the prayer of the one who has been wronged, for there is no barrier between it and Allaah.”127 And the Prophet (peace and blessings of Allaah be upon him) said: “The prayer of the one who has been wronged will be answered, even if he is an evildoer, for his evildoing is only against himself.”128 17. The Du’aah of a father for his child – i.e., for his benefit – and the Du’aah of a fasting person during the day of his fast, and the prayer of the traveller. It was narrated in a saheeh report that our Prophet (peace and blessings of Allaah be upon him) said: “There are three prayers that are not rejected: the prayer of a father for his child, the prayer of the fasting person and the prayer of the traveler.”129 18. The prayer of a father against his child – i.e., to harm him. According to a saheeh hadeeth: ‘There are three prayers that will be answered: the prayer of one who has been wronged, the prayer of a traveler, and the prayer of a father against his child.”130 19. The Du’aah of a righteous person for his parents, as stated in the hadeeth narrated by Muslim: “When the son of Adam dies, all his good deeds come to an end except three: ongoing charity, a righteous son who will pray for him, or beneficial knowledge.”131 126 Muslim (919) al-Bukhaari, 469; Muslim, 19 128 Ahmad. See Saheeh al-Jaami’, 3382. 129 al-Bayhaqi; see Saheeh al-Jaami’, 2032; al-Saheehah, 1797. 130 al-Tirmidhi, 1905. See Saheeh al-Adab al-Mufrad, 372. 131 Muslim (1631) 127 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 52 20. Du’aah after the sun has passed its zenith and before Zuhr. It was narrated from ‘AbdAllaah ibn al-Saa’ib (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) used to pray four rak'ahs after the sun had passed its zenith and before Zuhr, and he said: “This is a time when the gates of heaven are opened and I want a good deed of mine to ascend during this time.” Narrated by132. 21. Du’aah when getting up from the night (sleep), and saying the du’a that was narrated for that time. The Prophet (peace and blessings of Allaah be upon him) said: “Whoever awakens from the night and says Laa ilaaha ill-Allaah wahdahu la shareeka lah, lahu almulku wa lahu al-hamd, wa huwa 'ala kulli shay-in qadeer. SubhanAllaah, wa la ilaha illa Allaah wAllaahu akbar wa laa hawla wa laa quwwata illa Billaah (There is no god but Allaah Alone, He has no partners, His is the Sovereignty, to Him belongs praise and He is over all things Capable. Glory be to Allaah, there is no (true) God but Allaah, and Allaah is Most Great and there is no power and no strength except with Allaah), then he says: Allaahumma ighfir li (O Allaah, forgive me), or he makes Du’aah, his prayer will be answered, and if he does wudu and prays, his prayer will be accepted.”133 Du’aah Step by Step Al-Tirmidhi narrated that Fadaalah ibn ‘Ubayd (may Allaah be pleased with him) said: Whilst the Messenger of Allaah (peace and blessings of Allaah be upon him) was sitting, a man came in and prayed and said, “O Allaah, forgive me and have mercy on me.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “You have been too hasty, O worshipper. When you have prayed and are sitting, praise Allaah as He deserves to be praised, and send blessings upon me, then call upon Him.”134 Step 1: Praise Allaah as He deserves to be praised (i.e. Subhaanallaah, Alhamdulillaah) 132 al-Tirmidhi and its isnaad is saheeh. See Takhreej al-Mishkaat, 1/337 al-Bukhaari, 1154. 134 Al-Tirmidhi (3476) 133 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 53 Step 2: Send blessings upon the Messenger of Allaah (peace and blessings of Allaah be upon him) (salat Ibraheemiyyah) Step 3: Say your Du’aah (i.e. Astagfirullaah etc) Samples of Du’aah You need increased provision?! There are some means of increasing provision that are prescribed in Islam, these include: 1. Istighfaar (praying for forgiveness) Want to become rich?! Say astagfirullaah!!!!!!! Need rain?! Say astagfirullaah!!!!!!! Want child?! Say astagfirullaah!!!!!!! Want Allaah to answer your Du’aah?! Say astagfirullaah!!!!!!! Need increased provision?! Say astagfirullaah!!!!!!! Allaah says: “I said (to them): Ask forgiveness from your Lord; Verily, He is Oft-Forgiving; He will send rain to you in abundance; And give you increase in wealth and children, and bestow on you gardens and bestow on you rivers” 135 Imam Ahmed was travelling and stopped by a town. After the prayers, he wanted to stay the night in the masjid yard because he didn’t know anyone in town. Out of his humbleness, he hadn’t introduced himself to anyone thinking that if he did, he would be welcomed by many people. Having not recognized Ahmed bin Hanbal, the caretaker of the mosque refused to let him stay in the mosque. As Imam Ahmed was quite old, the caretaker had to drag him out of the mosque. On seeing this, a baker from a nearby place felt pity for this man (Imam Ahmed) and offered to host him for the night. During his stay with the baker, Imam Ahmed observed that the baker 135 Q70:10-12 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 54 would constantly recite Istighfaar (seek forgiveness from Allaah). Imam Ahmed asked the baker if the constant act of saying Istighfaar had any effect on him. The baker responded by telling Imam Ahmed that Allaah had accepted all of his du’aah (supplications), except one. On asking what dua was it that hadn’t been accepted, the baker replied that he had been asking Allaah to provide him the privilege to meet the famous scholar Imam Ahmed bin Hanbal. On this, Imam Ahmed bin Hanbal said that Allaah not only had listened to his dua but had dragged him onto his (the baker’s) doorsteps. 136 2. Upholding ties of kinship Al-Bukhaari and Muslim narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Messenger of Allaah (blessings and peace of Allaah be upon him) said: “Whoever would like his rizq (provision) to be increased and his life to be extended, should uphold the ties of kinship.”137 If you need more, Say Alhamdulillaah! Thanks, or gratitude means reciprocating kindness and giving praise to the one who has done good and kind things. The one who is most deserving of thanks and praise from people is Allaah, may He be glorified and exalted, because of the great favours and blessings that He has bestowed upon His slaves in both spiritual and worldly terms138. Gratitude for blessings is a cause of them being increased, as Allaah says: “And (remember) when your Lord proclaimed: ‘If you give thanks (by accepting faith and worshipping none but Allaah), I will give you more (of My blessings); but if you are thankless (i.e. disbelievers), verily, My punishment is indeed severe’” 139 Ibn al-Qayyim (may Allaah have mercy on him) said: Gratitude may be in the heart, in submission and humility; on the tongue, in praise and acknowledgement; and in the physical faculties, by means of obedience and submission140. Shaykh ‘Abd al-Rahman al-Sa’di (may Allaah have mercy 136 Summarized from Al Jumuah magazine, vol 19, issue 7 Al-Bukhaari (2067) and Muslim (2557) 138 Q2:152 Q16:120, 121, Q17:3, Q2:172, Q7:10, 31:46, Q34:13 139 Q14:7. 140 Madaarij al-Saalikeen (2/246) 137 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 55 on him) said: What man should do is attribute blessings to Allaah and acknowledge them fully. Thus, he will attain complete Tawheed. Whoever denies the blessings of Allaah in his heart or on his tongue, is a kafir (disbeliever) and has nothing to do with Islam…The gratitude which is the head of faith is based on three pillars: acknowledgement of the heart of all the blessings that Allaah has bestowed upon him, and upon others, and talking about them; praising Allaah for them; and using them to obey the One Who bestowed the blessings and to worship Him. 141 Ibn Katheer (may Allaah have mercy on him), on the verse Q93:11142, said: i.e., as you were poor and in need, then Allaah made you rich and independent of means: then speak of the blessing of Allaah bestowed upon you. 143 Hence some of the salaf (righteous predecessors) said: Whoever conceals a blessing has denied it, but whoever manifests it and spreads it has given thanks for it. Ibn al-Qayyim said, commenting on that: This is based on the words: “When Allaah bestows a blessing upon a person, He loves the effect of His blessing to be seen on His slave.”144 It was narrated that ‘Aishah said: When the Messenger of Allaah (blessings and peace of Allaah be upon him) prayed, he would stand for so long that his feet became swollen. ‘Aishah said: O Messenger of Allaah, are you doing this when Allaah has forgiven your past and future sins? He said: “O ‘Aishah, should I not be a thankful slave?” 145 You want Allaah to take care of your concerns?! Send Salaat upon Allaah’s Messenger Sending blessings upon the Prophet (blessings and peace of Allaah be upon him) is one of the best and noblest acts of worship by means of which one may draw closer to Allaah. Allaah, may He be exalted, has enjoined that upon His believing slaves. He, may He be exalted, says: “Allaah sends His Salaat (Graces, Honours, Blessings, Mercy) on the Prophet (Muhammad (blessings and peace of Allaah be upon him)) and also His angels (ask Allaah to bless and forgive him). O you who believe! Send your Salaat on (ask Allaah to bless) him (Muhammad (blessings and peace of 141 Al-Qawl al-Sadeed fi Maqaasid al-Tawheed (p. 140), Tafseer Ibn Katheer (4/592). Q93:11 143 Tafseer Ibn Katheer (8/427), Al-Mufhim lima ashkala min Talkhees Kitaab Muslim (7/60, 61). 144 Madaarij al-Saalikeen (2/246). 145 al-Bukhari and Muslim, Sharh Saheeh al-Bukhaari, Jaami’ al-‘Uloom wa’l-Hukam (p. 245, 246) 142 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 56 Allaah be upon him)), and (you should) greet (salute) him with the Islamic way of greeting (salutation i.e. As¬Salaamu 'Alaikum)”146. The Prophet (blessings and peace of Allaah be upon him) also urged us to do that and explained that it brings a multiple reward and that it is a means of attaining forgiveness of sins and having one’s needs met. He (blessings and peace of Allaah be upon him) said: “Whoever sends blessings upon me once, Allaah will send blessings upon him tenfold and will erase from him ten misdeeds and raise him ten degrees in status.”147 Imaam Ibnul-Qayyim -rahimahullaah, in his book “Jalaa·ul-Afhaam fee Fadlis-Salaati was-Salaam ‘alaa khayril anaam (blessings and peace of Allaah be upon him)”, mentions forty benefits arising from sending salaat upon Allaah’s Messenger ((blessings and peace of Allaah be upon him) to include: Compliance with the Command of Allaah-the Perfect and Most High;148 Conformity with Allaah, Angels in it and attaining ten salawaat from Allaah for sending salaat upon him (peace and blessings be upon him) once and be raised by ten levels with ten good deeds written for the person and ten sins are erased from him; It is a means for the person to gain nearness to him on the Day of Resurrection and a cause for the Prophet (peace and blessings be upon him) to respond to the one who sends salaat and salaam upon him; It saves from the stench of a gathering wherein Allaah and His Messenger are not mentioned, and where Allaah-the Most High- is not praised and extolled, and where salaat is not sent upon His Messenger (peace and blessings be upon him) etc.149 It was narrated that Ubayy ibn Ka‘b (may Allaah be pleased with him) said: I said: O Messenger of Allaah, I send a great deal of blessings upon you; how much of my Du’aah should be sending blessings upon you? He said: “Whatever you wish.” I said: One quarter? He said: “Whatever you wish, and if you do more, that will be better for you.” I said: One half? He said: “Whatever you wish and if you do more, that will be better for you.” I said: Two thirds? He said: “Whatever you wish and if you do more, that will be better for you.” I said: I will make all of my Du’aah for you. 146 Q33:56 an-Nasaa’i (1297); classed as saheeh by al-Albaani in Saheeh Sunan an-Nasaa’I, Sharh Riyaadh asSaaliheen. Jalaa’ al-Ifhaam, Tafseer as-Sa‘di (1/671). 148 Q33:65 149 Zaa·id an-Nushayree 147 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 57 He said: “Then your concerns will be taken care of and your sins will be forgiven.”150 Meaning that whatever concerns you have in your religious or worldly affairs. That is because sending blessings upon him involves mentioning Allaah and venerating His Messenger, and being preoccupied with fulfilling his rights, thus being distracted from one’s own aims and goals. 151 Wording of Salaat upon Allaah’s Messenger: “Allaahumma salli ‘ala Muhammad wa ‘ala aali Muhammad kama salayta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed. Allaahumma baarika ‘ala Muhammad wa ‘ala aali Muhammad kama baarakta ‘ala Ibraaheem wa ‘ala aali Ibraaheem, innaka hameedun majeed (O Allaah, send prayers upon Muhammad and upon the family of Muhammad, as You sent prayers upon Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory. O Allaah, bless Muhammad and the family of Muhammad as You blessed Ibraaheem and the family of Ibraaheem, You are indeed Worthy of Praise, Full of Glory).152 You want to be protected from Shaytaan?! The Prophet (peace and blessings of Allaah be upon him) said: “Whoever says Laa ilaaha ill-Allaah wahdahu laa shareeka lah, lahu’l-mulk wa lahu’l-hamd wa huwa ‘ala kulli shay’in qadeer one hundred times in a day will have (a reward) equivalent to freeing ten slaves, one hundred hasanaat (good deeds) will be recorded for him and one hundred sayi’aat (bad deeds) will be erased from him, and he will be protected from the Shaytaan for that day until evening comes. No one can do anything better than what he has done except one who does more than that. Whoever says Subhaan Allaah wa bi hamdihi (Glory and praise be to Allaah) one hundred times At-Tirmidhi said: A saheeh hasan hadith. It was classed as hasan by al-Mundhiri in at-Targheeb wa’tTarheeb, and by al-Haafiz in al-Fath (11/168). In ash-Shu‘ab (2/215), al-Bayhaqi indicated that it is qawiy. It was classed as saheeh by al-Albaani in Saheeh at-Targheeb (1670) and elsewhere, at-Tirmidhi (2457), Ahmad (20736), Ibn Abi Shaybah in al-Musannaf (8706), ‘Abd ibn Humayd in al-Musnad (170) and al-Bayhaqi in ash-Shu‘ab (1579). 151 Mirqaat al-Mafaateeh Sharh Mishkaat al-Masaabeeh (4/16-17), Daleel al-Faaliheen li Turuq Riyaadh as-Saaliheen (5/6-7), Tuhfat adh-Dhaakireen (p. 45), Fataawa al-Lajnah ad-Daa’imah (24/156-157), Fataawa al-Lajnah ad-Daa’imah (24/159) Majmoo‘ al-Fataawa (1/193), Majmoo‘ al-Fataawa (1/349350), Tahdheeb al-Kamaal (16/80) 152 al-Bukhaari, 3370; Muslim, 406 150 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 58 in a day, his sins will be erased even if they were like the foam of the sea.” Narrated by al-Bukhaari and Muslim. Adhkaar Al-Yawm Wa’l-Laylah Min Al-Qur-aan Wa Saheeh Al-Sunnah, P. You want one on one discussion with Allaah?! Read Suratul Faatiah! َّ ْ َ َ َ ْ َ ُ َ ْ َ ُ ‫ب َص ىَّل ى‬ َ ‫اَّلل َع َل ْيه َو َس ىل َم َق‬ ِّ ‫الن‬ ‫ال‬ ِ ‫عن أ ِ ين هريرة عن ِ ي‬ Abu Huraira reported: The Prophet, peace and blessings be upon him, said, َ َْ ْ ْ َ َ ْ َ َ ْ َ َ َ َّ ُ ْ َ َ َ َ َ ُ ‫َ َ ى‬ ‫ي َو ِل َع ْب ِدي َما َسأ َل‬ ‫قال اَّلل تعال قسمت الصَلة بي ِ يب وبي عب ِدي ِنصف ن‬ “Allaah Almighty said: I have divided prayer between myself and my servant into two halves, and my servant shall have what he has asked for. َ َ ُ ‫َ َ َ َ ْ َ ْ ُ ْ َ ْ ُ ى َ ِّ ْ َ َ َ َ َ ى‬ َ َ ‫اَّلل ت َعال َح ِمد ِ ين ع ْب ِدي‬ ‫َّلل رب العال ِمي قال‬ ِ ِ ‫ف ِإذا قال العبد الحمد‬ When the servant says Alhamdulillaah rabbil’aalameen ( ‘all praise is due to Allaah the Lord of the worlds,’) Allaah says: My servant has praised me. َ َّ َ َ َ ْ َ َ َ َ ُ ‫َ َ ى‬ َ ْ َّ َ َ َ َ َّ ‫َّل ع ْب ِدي‬ ‫و ِإذا قال الرحم نن الر ِح ِيم قال اَّلل تعال أثب ع ي‬ When he says Arrahmaanir-raheem (‘the Gracious, the Merciful,’) Allaah says: My servant has exalted me. ِّ ْ َ َ َ َ َّ َ َّ َ َ َ َ َ َ َ ‫الدين َق‬ َ ‫َوإ َذا َق‬ ‫ض ِإ ي َّل ع ْب ِدي‬ ‫ال َم ِال ِك يو ِم‬ ‫ال َم َّجد ِ ين ع ْب ِدي وقال مرة فو‬ ‫ن‬ ِ When he says Maaliki Yaomid-deen (‘the Master of the Day of Judgment,’) Allaah says: My servant has glorified me and my servant has submitted to me. َ َ َ ْ َ َ ْ َ َ َ َ َ ُ َ ْ َ َ َّ َ ُ ُ ْ َ َ َّ َ َ َ َ ‫ي ع ْب ِدي َو ِل َع ْب ِدي َما َسأ َل‬ ‫ف ِإذا قال ِإياك نعبد و ِإياك نست ِعي قال هذا بي ِ يب وب‬ When he says Iyyaaka na’budu waiyyaaka nasta’een (‘you alone we worship, you alone we ask for help,’) Allaah says: This is between me and my servant, and my servant will have what he has asked for. Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org َ َ َ َ َ ِّ َّ َ َ ْ ْ َ َ ُ ْ َ ْ ْ َ ْ ْ َ َ َ ْ َ ْ َ َ ‫َ َ َ َ ْ َ ِّ َ َ ْ ُ ْ َ َ َ َ ى‬ ‫ال هذا ِل َع ْب ِدي َو ِل َع ْب ِدي َما‬ ‫وب علي ِهم ول الضالي ق‬ ِ ‫ف ِإذا قال اه ِدنا الِّصاط المست ِقيم ِصاط ال ِذين أنعمت علي ِهم غ نب المغض‬ َ ‫صحيح مسلم كتاب الصالة باب وجوب قراءة الفاتحة يف كل ركعة وقراءة غبها إن لم يحسنها‬395‫َسأ َل‬ When he says ‘guide us to the straight path, the path of those whom you have favored, not those who went astray,’ Allaah says: This is for my servant, and my servant will have what he has asked for.” 153 Conclusion Dhikr echoes a constant connection and loving bond with Allaah, nay, relieves the mind from anxieties and worries and produces joy and happiness in the heart by strengthens the body and mind, brightens the face and heart, and attracts one’s sustenance. Likewise, du’aah is essentially an expression of submission of faith to Allaah and of one's neediness. So, every du’aah is a dhikr and a worship. My brethren, if du’aah can change what has been decreed, then, why worried? This lecture was delivered in FIQH CLASS154, the ultimate aim of choosing dhikr and Du’aah as a topic is to teach or remind brethren of how to connect with Allaah through dhikr and du’aah and free them from captivity of Soothsayer/fortuneteller/Alufa/Mai Boka called Alfa/Mallam. And it is believed that many loved to be connected with Allaah but misguided by unqualified ones that misinterpret sharee’ah evidences in the way that get-up their whims; tareeqahs will twist evidence in support of singing and dancing with dhikr and society members and tareeqahs will justify dhikr in unison. That is not new, terrorists also recite verses of Quran to justify killing of innocents and they are very wrong! It is left for the brethren not to be fooled; contacts of Sunnah Shayks (who are not under any society servitude) are available, ask them if you’re in doubt. The wording or grammar, used here, cannot be 100% correct, as I am a seeker of knowledge, but the truth has been said, Alhamdulillaah. Fear not! Act upon beneficial knowledge and spread it with wisdom; let your family, friends, neighbors… be aware that Allaah loved them most and He is the Closest to them; He respond when they call upon Him; no one can give what He did not granted and no one can deny them of 153 Muslim 395 154 FIQH CLASS on WhatsApp (+2347031937133) 59 Ibraheem Abubakr Amosa +2347031937133 www.fiqhclass.org 60 what He has given to them; they should praise Allaah send blessings upon the Messenger of Allaah (peace and blessings of Allaah be upon him) and ask Allaah for favors. Also, insults, criticisms or attacks of ill-minded brethren shouldn’t make you angry or stop saying the truth. Ibn Abee Haatim said: "I entered Damascus and came upon the students of hadeeth, and I passed by the circle of Qaasim al-Joo'ee. I found a group sitting around him and he was speaking. Their appearance amazed me; and I heard him saying: "Seize the benefit of five things from the people of your time: when you are present, you are not known; when you are absent, you are not missed; when you are seen, your advice is not sought; when you say something, your saying is not accepted; and when you have some knowledge, you are not given anything for it. I also advise you with five matters: when you are treated unjustly, do not behave unjustly; when you are praised do not become happy; when you are criticised, do not become upset; when you are not believed, do not become angry; and if the people act deceitfully towards you, do not act deceitfully towards them." Ibn Abee Haatim said: So, I took this as my benefit from Damascus"155 Kindly read more:  al-Adhkaar by al-Nawawi (may Allaah have mercy on him),  al-Kalim al-Tayyib by Shaykh al-Islam Ibn Taymiyah, edited by al-Albaani (may Allaah have mercy on them all).  Hisnul Muslim (fortress of Muslim)  Kitaab al-Du’aah by Muhammad ibn Ibraaheem al-Hamad. 155 Ibn al-Jawzee (RH) in Sifatus-Safwaa (2/200)