Ad-Du’aa if ever we needed it...
October 07 2021 09:38 PM

And when My slaves ask you (O Muhammad) concerning Me then (answer them), I am indeed near. I respond to the invocation of the supplicant when he call on me. So let them obey Me and believe in Me so that they may be led aright. [Al-Baqarah 186]
The word du’aa is the plural of da’wah and both come from da’aa which means to ask or to call. To call “to something” in this way is to encourage others to do it. The meaning of du’aa in Islam is: for the slave to call out to his Lord to care for him, have mercy on him and supply him with his needs and wants. 
The reality of du’aa is to manifest one’s absolute poverty and powerlessness before Allah Most High and the affirmation that all power to bring about anything belongs exclusively to Allah Most High. It is a sign of true worship and it contains the meaning of praising and exalting Allah Most High and ascribing to Him the attributes of generosity and grace.

Types of du’aa mentioned in the Qur’an
1. Worship. Asking for something which only Allah can grant is an act of worship which can only be directed to Allah Most High. To address it to other than Allah is shirk.
And do not call besides Allah those who cannot benefit your and cannot harm you. Yunus:106
2. Seeking of Aid. Calling to one for aid can only be directed to Allah in issues where only He can respond. One can request aid from a present, living and capable individual and this is not shirk. However, to ask those incapable of helping (such as the deceased) or not present is to worship other than Allah Most High. Allah rejected the ability of anyone to help anyone else in disobedience to Him on Yaum Al-Qiyaamah in the following:
Call your witnesses beside Allah if your are indeed truthful. Al-Baqarah:23
3. Asking for something. Allah said:
Call to (ask) Me that I may respond to you. Ghaafir:60
4. Exalting of Allah and addressing one another. Allah said about the people of Paradise:
Their call therein is “Exalted are You, O Allah!” and their greeting therein is “Salaam”. Yunus:10
5. Allah calling us.
On the day when He calls you and you respond with His praise. Al-Israa:52
6. Calling to Allah in praise and supplication.
Say: Call “Allah” or call “Ar-Rahman”... Al-Israa:110 

Those whose du’aa is answered by Allah
Allah and His Prophet (sallallaahu ‘alaihi wa sallam) have mentioned various people/conditions under which Allah answers the du’aa of His slaves. Among them:
1. The one in desperate need. 
2. The oppressed upon whom injustice is being inflicted 
3. A parent who makes du’aa for his child 
4. A just ruler 
5. A righteous individual 
6. The righteous son/daughter who prays for his parents 
7. The fasting individual until they break their fast 
8. Any Muslim who makes du’aa for another Muslim without their knowledge 
9. Every Muslim as long as they are not asking for injustice or breaking of family ties. 
10. The one making taubah (repentance) from sin 
11. The traveller whose sustenance is from halaal 

Prerequisites of du’aa
When calling to your Lord, be sure to be aware of the following requirements for making du’aa:
1. Sincerity of directing all of your worship to Allah alone 
2. Obedience to Allah by fulfilling all obligations upon you and avoiding all that forbidden. 
3. Avoiding all harm consumption of food, clothing/jewellery and drink 
4. Preceding the du’aa with a good deed 
5. Purity (tahaara) 
Some etiquette of du’aa
Also, pay close attention to the following etiquette (aadaab) of supplicating Allah Most High:
1. Take advantage of the blessed times which Allah and His Prophet (sallallaahu ‘alaihi wa sallam) have told us about such as the day of Arafat, all of Ramadan (especially the last ten), Jumu’ah and the time of tahajjud (after sleeping and before fajr), etc. Allah said:
And in the late night they seek forgiveness. Adh-Dhaariyaat:18
2. Take advantage of the special circumstances when du’aa especially encouraged such as when one is in prostration (sajdah), upon meeting the enemy army, when Allah send His mercy (e.g., rain) and between the adhaan and the iqaama. The Prophet (sallallaahu ‘alaihi wa sallam) said:
“The closest a slave ever is to his Lord is when he is in prostration, so make much supplication.” (Muslim & others)
3. Face the qibla. Jaabir (radiallaahu ‘anhu) reports:
“The Prophet (sallallaahu ‘alaihi wa sallam) came to the place of standing at Arafat, faced the Qibla and continued making du’aa until the sunset.” Muslim
4. Lowering the voice and keeping it “in between” neither complete silence nor completely out loud. Abu Musa Al-Ash’ariy reported that: We were approaching with Allah’s Messenger. When we came near Al-Madinah, he said “Allahu Akbar”. The people, too said “Allahu Akbar” and they raised their voices whereupon the Prophet (sallallaahu ‘alaihi wa sallam) said:
“O people, verily the one whom you are calling is not deaf and is not absent. Verily, the one whom you are calling is between the necks of your mounts.” (Al-Bukhari and Muslim)
5. Humility, fear (of Allah and His punishment) and desire (for His mercy and His reward) when making du’aa. Allah said:
They used to race one another to good deeds and they would call to us in desire and in fear and they were humble before Us. Al-Anbiyaa:90
6. Be serious in what you ask for and certain of the ability and the promise of Allah to respond to your call. Do not put conditionals on what you ask for except for things like “if it is the best for me in this life and the hereafter in Your knowledge”, but not things like “if you wish”, etc. Allah does not respond to du’aa which is made “routinely” or frivolously without consciousness. The Prophet (sallallaahu ‘alaihi wa sallam) said:
“Call to Allah with certainty of being answered. And know that Allah does not respond to the du’aa from a heart which is forgetful or frivolous.” (At-Tirmidhi)
7. To be persistent, even insistent in du’aa and repeat it three times. Ibn Masood (radiallaahu ‘anhu) reported that: “When the Prophet (sallallaahu ‘alaihi wa sallam) made du’aa, he used to make it three times and when he asked, he asked three times.” – Muslim
8. To begin du’aa with the mention of Allah and invoking His blessing on the Prophet (sallallaahu ‘alaihi wa sallam) before asking for things and to close one’s du’aa with praise of Allah.
9. To repent from one sin’s and to undo any injustices done to others (including returning property improperly taken or undoing any other kind of harm) before turning to Allah in du’aa. 
When we respond to Allah’s call to worship Him alone and to obey Him by performing our obligations and avoiding all the forbidden, Allah responds to this by granting us our du’aa. There can be nothing greater in this world than to have a du’aa which is answered by Allah Most High. Any nation which possesses many people who have this will succeed in this world and in the next. Allah will place in power over them those who fear and obey him and grant them victory over their enemies. The du’aa of Muslims for each other is more powerful than Muslims only making du’aa for themselves. 
And your Lord said: Call to me that I may respond to you. Verily, those who are too arrogant to worship me will enter Hell-fire humiliated. Ghaafir:60
Oh Allah have mercy upon the Muslims who are suffering from attacks and oppression and living in fear, ameen.

The arrows of Satan
Satan readies himself and chooses his prey carefully. He is determined as he shoots the arrows of looks to go through your eyes, tearing the veils of modesty and chastity. This arouses the desires of the weak heart, which commands the body to pursue the satisfaction of such desires. The tongue speaks, the legs walk, and thus, unlawful acts are committed and the soul falls into the mire of sin.

“That is purer for them”

In order to ward off this Satanic cycle, Allah The Almighty instructed his believing slaves, both men and women, to lower their gaze. He told them that this would purify them. Allah The Almighty Says (what means): {Tell the believing men to reduce [some] of their vision and guard their private parts. That is purer for them. Indeed, Allah is acquainted with what they do. And tell the believing women to reduce [some] of their vision and guard their private parts.} [Qur’an 24:30-31]
Ibn al-Qayyim, may Allah have mercy upon him, said in his well-known book Al-Fawaa’id: A collection of Wise Sayings that Sahl ibn ‘Abdullah, may Allah have mercy upon him says, “Abandoning the order is greater than committing the prohibition in the Sight of Allah because Adam, may Allah exalt his mention, was forbidden to eat from the tree and when he, may Allah exalt his mention, ate from it Allah accepted his repentance, but Satan was ordered to prostrate to Adam, when he refused and Allah did not accept his repentance.”
Again Ibn al-Qayyim, may Allah have mercy upon him, says in his another famous book in Ad-Daa’ wad-Dawaa’, “Look at the accuracy of the Qur’anic expression in the order to lower the gaze, as if Allah The Almighty reminds us that not lowering the gaze causes the doom of the doer and his suffering in this life and in the Hereafter. Failing to lower one’s gaze is the basis for the problems that afflict man. An unlawful look generates thoughts, then thoughts generate ideas, then ideas generate desires, then desires generate will, which develops into resolve and determination, then the action inevitably takes place if there is nothing to prevent it.”
This is the destructive cycle of Satan, which traps the one who does not lower his gaze, then records the images and scenes seen by his treacherous eyes. The cursed Satan waits for the moment of weakness in man’s faith to release these images and scenes in his mind and soul, igniting his sexual desire, which dominates the heart that commands the body to disobey Allah The Almighty, and so on in a consecutive sequence. The more the images vary, the easier arousal and falling into sin will be. On the other hand, the less the images and scenes, the weaker their impact and influence on the heart will be. According to a saying, “Patience over lowering the gaze is easier than patience over the pain of its consequences.”
O Muslim who does not lower his gaze, if your eyes roam around looking at the charms of beautiful women, you would plant in your heart thorns of loss and regret.

“Allah knows that which deceives the eyes”
Allah The Almighty Says (what means): {He knows that which deceives the eyes and what the breasts conceal.} [Qur’an 40:19] This is a great verse and the interpreter of the Qur’an, Ibn Mas‘ood, may Allah be pleased with him, tells you its meaning, “It refers to a man who enters a person’s house where there is a beautiful woman among them, or that a beautiful woman passes by them, and while they do not notice him, he looks at her; when they see him, he lowers his gaze. However, Allah The Almighty Knows that he inwardly wishes to see her private parts.”
The great scholar, Al-Ameen Ash-Shinqeeti, may Allah have mercy upon him, said in his book Adhwaa’ Al-Bayaan, “The verse contains a warning for the one who betrays with his eyes by looking at what is unlawful for him. The slave of Allah will stand before Allah and be questioned about his senses. Allah The Almighty Says (what means): {Indeed, the hearing, the sight and the heart - about all those [one] will be questioned.} [Qur’an 17:36]
If you will be questioned on the Day of Resurrection about your stares and looks, have you prepared an answer for this?

The fornication of the eyes

To make this act more repugnant to the souls, the Prophet, sallallaahu ‘alaihi wa sallam, called it adultery of the eyes. It was narrated on the authority of Abu Hurairah, may Allah be pleased with him, that the Prophet, sallallaahu ‘alaihi wa sallam, said: “Allah has written for the son of Adam his inevitable share of adultery. The adultery of the eye is looking (at what is prohibited), the adultery of the ears is listening (to what is prohibited), the adultery of the tongue is uttering (what it is unlawful to utter), the adultery of the hand is doing (what is prohibited), the adultery of the legs is walking (to what is prohibited) and the heart desires and wishes for (adultery) and the private parts affirm that or contradict it.” [Al-Bukhari and Muslim]
In Sharh Saheeh Muslim, An-Nawawi, may Allah have mercy upon him, said: “The meaning of the Hadith is that a share of adultery is written for the son of Adam. Some people commit actual adultery such as a male commits the act with a female who is unlawful to him. Other people commit adultery in the figurative sense by looking at the prohibition or listening to adultery and its relevant affairs, or by touching with the hand a non-Mahram (marriageable) woman or kissing her, or by walking to commit adultery, seeing, touching, or forbidden talking with a non-Mahram woman, or by inner thoughts. All these things belong to metaphoric adultery. By “The private parts affirm that or contradict it” it means that adultery might actually happen through the private parts or might not take place... Allah knows best.”

Public corruption
Giving free rein to the gaze has corrupted most human beings; the display of beauty no longer has limits, and indulgence in luxury no longer has restraints. Adornment, clothing and fashion have penetrated our minds, surpassed all the restrictions and barriers, and has become like a sea of chaos where good taste is drowned and the pure, chaste heart is spoiled.

Destruction of homes
It is noticeable that one of the most important causes of problems in many homes is failing to lower the gaze. When the husband releases his gaze, a comparison will seep into his heart between his wife and the corrupting programmes made by some people to tempt others. This comparison causes many problems in homes, when the husband asks his wife to give him what he sees from dissolute women and provocative images are imprinted in his mind.
It is also noticeable that releasing the gaze is one of the main reasons for the delay in marriage. That is because the young man already has in his mind multiple examples of beautiful girls, especially those whom he watches on television and searches hard to get one like them. Yet, he will not get what he wants, because what he sees on television is generally deceptive beauty and false femininity, and thus leads him to delay his marriage and affects the marriage of Muslim girls with him.

Article source:

A healing for the heart
Allah Almighty Says in the Qur’an (what means): “We send down of the Qur’an that which is healing and mercy for the believers.” [Qur’an 17:82] And also (what means): “O mankind! There has come to you instruction from your Lord and healing for what is in the breasts and guidance and mercy for the believers.” [Qur’an 10:57]
It is narrated on the authority of An-Nu’maan Ibn Basheer, may Allah be pleased with him, who said: “I heard the Messenger of Allah, sallallaahu alaihi wa sallam, say: “That which is lawful is plain and that which is unlawful is plain and between the two of them are doubtful matters about which not many people know. Thus, he who avoids doubtful matters clears himself in regard to his religion and his honour, but he who falls into doubtful matters falls into that which is unlawful, like the shepherd who pastures around a sanctuary, all but grazing therein. Truly, every king has a sanctuary, and truly Allah’s sanctuary is His prohibitions. Truly in the body there is a morsel of flesh which, if it be whole, all the body is whole  and which, if it be diseased, all of it is diseased. Truly it is the heart.” [Al-Bukhari and Muslim]
Diseases of the heart are a mixture of suspicions and lusts which can lead our souls into turmoil and despair. However, Allah Almighty has provided us with a special prescription that will cleanse and heal our diseased hearts: The Qur’an. 
The Qur’an provides the healing for many types of ailments:
1.     It contains proofs and clear evidences which separate right from wrong. 
2.     It adequately and clearly negates our doubts. 
No book on this earth other than the Qur’an provides such comprehensive proofs and testimonies in relation to exalted matters of monotheism, confirmation of Allah’s attributes, the Day of Judgment, Prophethood and refutation of incongruous doctrines and degenerate opinions.  
Although the Qur’an offers a genuine cure for the evils of suspicions and doubts, its benefit depends to a large extent on comprehending its essence and purpose. Those who are blessed with such faculties would have the ability to distinguish between right and wrong, as clearly and easily as they can distinguish between day and night. 
They would know for certain that all other knowledge and concepts prevailing among people are either traditions or false presumptions; however fanciful and appealing they may appear, these would be unable to offer a substitute for the Truth or genuine matters as encapsulated in the Qur’an and would provide no benefit. 
The Hadith (narration) of Prophet Muhammad, sallallaahu alaihi wa sallam, compares the futility of such efforts to: “Inferior camel’s meat on top of a rough mountain, neither the hill is easy to climb nor the camel is healthy enough to get down the hill.” [Al-Bukhari] 
In fact, the knowledge obtained by theologians could be found in the Qur’an with a much better elaboration and explanation, for the theologians are inclined to affectation, wordiness and perpetuating perplexity. They assume that their attitudes help in refuting suspicions and doubts, but contrary to their presumption, these suspicions and doubts are better served by their efforts. If healing and guidance, knowledge and certainty could not be obtained from the Qur’an and the teachings of Prophet Muhammad, sallallaahu alaihi wa sallam, it would be impossible to obtain them from the utterances of those perplexed sceptics. 
The Qur’an draws its ability of healing the diseases of lusts by its wisdom and fair exhortation, through the renouncement of earthly pursuits and the pursuance of the Hereafter. It draws upon parables and narrations containing lessons to be pondered. If the heart assimilated these qualities, it would certainly be inclined towards good deeds and renounce the evil ones. 
The Qur’an also eliminates spiritual diseases which corrupt our intentions and prompt us towards ill deeds; hence the heart heals and returns to its normal nature, where its facultative and self-acquired deeds excel. The body also returns to its normal functioning by rejecting whatever contradicts the right guidance, just like an infant who accepts nothing but milk. In this course of affairs, the heart feeds on faith and the Qur’an which provides it with reprimands, consolidation, support, gladness, joy and invigoration to establish its authority, as a body is nourished by what develops and strengthens it. 
The heart and the body would not flourish without adhering to the Qur’an. Even if they attained some of the desired results from another source, the attainment would be very minor and would not serve the purpose and desired end result.

Article source:

War against Satan
By Dr Umar Al-Ashqar

The greatest thing that can be used as a defence against devils is sticking to the Book and the Sunnah, by one’s knowledge and by one’s actions. The Book and the Sunnah present the straight path, and it is Satan (Shaytan) who struggles to steer us from this straight path. Allah says in the Qur’an: 
“And He (commands you, saying:) This is My straight path, so follow it. Follow not other ways, lest you be parted from His way. This has He ordained for you, that you may ward off evil.” (al-Anaam 153). The Prophet, sallallaahu ‘alaihi wa sallam, explained this verse. He once drew a straight line with his hand and said, “This is the straight path of Allah.” Then on its left and on its right he drew other lines and he said, “These paths all have Satan calling (people) to them.” And then he recited the above verse. [This was narrated by Ahmad, al-Haakim, who called it sahih, and al-Nasa’i] 
If the person follows what has come from Allah in his beliefs, actions, words, worship, law, and so on, and avoids what He has forbidden, then he will be protected from Satan. Allah says in the Qur’an: 
“Oh you who believe, Come, all of you, into submission (unto Him); and follow not the footsteps of Satan. Lo! He is an open enemy for you” (Al-Baqarah 208). The Arabic word al-silm in that verse refers to Islam while some say it means obeying Allah and Muqaatil says it refers to all acts in which there is righteousness. From that we see that it is an order to apply all of the branches of Islam and all the aspects of its laws according to one’s abilities; and the verse prohibits the following of the footsteps of Satan. Whoever does not follow any part of Islam has, in fact, folllowed in some of the footsteps of Satan. Therefore any kind of allowing what Allah has prohibited or vice-versa is a following of Satan. Eating any forbidden and foul foods is all part of following in the footsteps of Satan that has been declared prohibited for us. 
“O mankind! Eat that which is lawful and wholesome in the earth, and follow not the footsteps of the devil. Lo! he is an open enemy for you” (Al-Baqarah 168). 
Sticking to the Book of Allah and the Prophet’s Sunnah in one’s words and actions will rebuke Satan and will greatly infuriate him. It is recorded in Sahih Muslim, Musnad Ahmad and Sunan Ibn Majah on the authority of Abu Hurairah that the Prophet, sallallaahu ‘alaihi wa sallam, said: 
“When the son of Adam reads a verse of prostration and then prostrates, Satan departs from him and cries, saying, ‘Woe to me. The son of Adam was ordered to prostrate and he did so and, therefore, he will be granted paradise. I was ordered to prostrate and disobeyed and, therefore, I will get the hell-fire.”

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