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Muslim Blogs > AbouMohamed's blogs > Du 'a' (Supplication) Part I -The merits of supplication
Du 'a' (Supplication) Part I -The merits of supplication Sort by:
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Posted on Sun, Aug 20, 2006 14:11

Du 'a' (Supplication) Allah Most High says: (And when My bondmen ask you concerning Me. Then surely I am near, I answer the invocation of the caller when he calls upon Me) 1- The merits of supplication (Du 'a') A) It is mentioned in Tuhfat Al-Dhakirin what may be summed up as: "Ibn Hibban reported in his Sahih that, the Messenger of Allah (peace and blessings be upon him) said, "Du 'a' is (an act of) worship." Then he recited, (And your Lord has said, 'Supplicate to Me and I will answer you. Surely the ones who wax too proud to do Me worship shall so on enter Hell utterly ab?ject.)" (Ghafir: 60) AI-Shawkani (may Allah bestow mercy upon him) continues: "Du 'a' is he highest and supreme kind among the virtuous kinds of worship. The above-mentioned verse, thus, indicates that Du 'a' is an act of worship in itself. Allah commands His servants to invoke Him saying, 'Surely, the ones who wax too proud to do Me worship'. as an indication that Du 'a' is an act of worship and abstaining from it is re?garded as an arrogance. However, there is no so heinous act as such at?tribute. The wonder here is how man can feel so proud that he abstains from Du 'a' to his Creator and Sustainer, Who brought him into exis?tence after he was nothing and Who is the Creator, Sustainer, the One who brings life and death, and the One who rewards and punishes! This arrogance, undoubtedly, is an act of madness and unbelief towards the Divine gifts." [There are many hadiths have been mentioned by the author in the book. In fact, some of them are Weak (Da 'if), but they contain vir?tues and merits which are in accordance with the scholars of hadith.] " See Tuhffit Al-Dhakrin by Al-Shawkani, pp.19-24. In Madarrj AL-Salikin, the author says, They wondered, 'how you complain to Him,' Who from His Knowledge no thing is concealed? Confidently I said, My lord is so pleased, To see His servant bow his head' " a) The Messenger of Allah (peace and blessings be upon him) said, "If the gates of Du 'a' are opened before a man, the gates of mercy will be opened before him." Reported by Ibn Abi Shaiba in his Musannaf This hadith may indicate that whoever is guided by Allah to make Du 'a' in humility and submission, this will be the cause of accepting his Du 'a'. b) The Messenger of Allah (peace and blessings be upon him) said: "Precaution never prevents predetermination. Du 'a', surely, has avail according to what already took place and what is not. A calamity may be descended from heaven when Du 'a' meets it. Consequently, a confrontation between them will take place until the Day of Judgment." (Reported by Al-Hakim in AI-Mustadrak and also by Al-Bazar) However, we can conclude that, Du 'a' is a part of Allah's Predetermination, i.e., He determines that something takes place unless His servant invokes Him, but if he invokes Him nothing will happen. c) The Messenger of Allah (peace and blessings be upon him) said, "Whoever abstains from asking Allah, He thus incurs the wrath of Allah upon him." (Reported by Al-Tirmdhi) In his Musannaf Ibn Abi Shaiba reports that the Messenger of Al?lah (peace and blessings be upon him) said, "Whoever abstains from invoking Allah, he thus in?curs the wrath of Allah." d) The Messenger of Allah (peace and blessings be upon him) said, "Do not feel hopeless with Du 'a', since nobody is to be annihilated with Du 'a'." (Reported by Ibn Hibban) e) Furthermore, the Messenger of Allah (peace and blessings be upon him) said, "Whoever desires to have his Du 'a' accepted by Al?lah in adversity, he should make frequent Du 'a' in prosperity." (Reported by AI-Tirmdhi) f) The Messenger of Allah (peace and blessings be upon him) said, "If a Muslim invokes Allah to have other than sin or severity towards relatives, Allah in turn responds to his Du 'a' in one of three cases; either to accept it, de?lay his reward in the Hereafter or removes a calamity from him that equals his Du 'a'." (Reported by Ahmad, Al-Bazar and Abu Ya'la in Sahih transmis?sion. It is reported also by Al-Hakim who regarded it to be a Hasan hadth) B- Du 'a' prevents calamity In his Al-Jawab Al-Kafi, Ibn Al-Qayyim states what may be summed up as follows: "Du 'a' is one of the most powerful means in preventing a calami?ty and fulfilling one's objectives. However, Du 'a' may be passive for the following reasons: 1- It may be weak, e.g., it includes something that is abhorred by Allah such as aggression. 2- The unconsciousness and inattention of the heart in the time of Du 'a'. In this case it would be like an arrow which is thrown by a soft arch. it would never reach the target. 3- Consuming the Haram (unlawful), committing sins, the indul?gence in prohibited amusement and the negligence of the heart (from remembering Allah). It is reported In Mustadrak AI-Hakim from Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (peace and blessings be upon him) said, "Invoke Allah with a full conviction that He will ac?cept your invocation and know that Allah never ac?cepts the invocation of an inattentive heart." Du 'a 'is a useful remedy for illness but the inattention of one's heart turns it null and void. Consuming Haram, in the same manner, weakens the strength of Du 'a'. It is reported in Sahih Muslim from Abu Rurairah (may Allah be pleased with him) that, the Messenger of Allah (peace and blessings be upon him) said, "O people, surely Allah the Almighty is Good and ac?cepts only that which is good. Allah has commanded the faithful to do that which He commanded the Mes?sengers. Allah Almighty has said, (O ye Messen?gers! Eat of the good things and do right.) And Al?lah the Almighty has said, (O ye who believe! Eat of the good things wherewith We have provided you.) Then he mentioned (the case of) a man who, having journeyed far, is disheveled and dusty and who spreads out his hands to sky (saying), O Lord! O Lord! While his food is unlawful, his drink unlawful, his clothing unlawful, and he is nourished unlawfully, so how can he be answered!" In his Al-Zuhd, 'Abdullah Ibn Ahmad said to his father, 'Once children of Israel was plagued by a calamity, so they went out seeking salvation. Allah, then, revealed to their Prophet to tell them that, 'You went out to Me with impure bodies and spreads out your hands by which you shed unlawful blood and provide your households with un?lawful sustenance. Do you come to Me now when My wrath is raised on you. Surely, you will not gain but more distance from Me.' Moreover, Abu Dharr (may Allah be pleased with him) says: 'The righteous man needs Du 'a' like food needs salt.' Du 'a' is one of the most useful remedies and an enemy to calami?ty. Du 'a' confronts, prevents or weakens the calamity. It is, moreover, the weapon of the Muslim. Al-Hakim reported in his Mustadrak from 'Ali Ibn Abi Talib (may Allah be pleased with him) who said that the Messenger of Allah (peace and blessings be upon him) said, "Du 'a' is the weapon of the believer, the pillar of re?ligion and the light of the heavens and the earth." Du 'a' has three cases with calamity: 1- Du 'a' may he stronger than calamity so it prevents its occurrence. 2- Du 'a' may be weaker than a calamity, then the latter would oc?cur, but Du 'a' may weaken its effects. 3- A confrontation between both may take place until each one prevents the other Du 'a' is similar to a weapon. The weapon hits the target if three conditions are met: 1- A proper weapon. 2- A strong arm that uses it. 3- Nothing intervenes between it and the target. If one of these conditions is not met, then the target will never be hit. Likewise, when we make Du 'a' in an improper way, Du 'a' un?consciously, or commits what prevents Du 'a' to be accepted, we will gain nothing. A Well-Known Important Question: Some people may argue that Du 'a' h is of no avail with predeter?mination, i.e., if the objective of Du 'a' is actually predetermined, it will take place even with no Du 'a', on the other hand if it is not prede?termined it will never take place. Consequently, some of them refrain from Du 'a' because of such claim. Undoubtedly, there is a contradic?tion in the character of those ignorant and misled people since adopt?ing their viewpoint would invalidate the causes of all issues. One may address those men that, 'Do you claim that drinking and eating have no avail if satiety and quenching are predetermined for you whether you eat and drink or not? Or do marital relations with one's wife have no avail if a child is predetermined to be begotten? etc. In fact, no mindful man, even the mindless animal, can believe this. However, here we may add another criterion that the predeter?mined matters are connected with causes and reasons, among these causes are Du 'a' itself. Consequently, if man invokes Allah, the prede?termined thing will take place and vise versa. Similarly, satiety and quenching one's thirst are connected with eating and drinking; pregnancy is connected with sexual relations; plants are connected with sowing, the death of an animal is connected with slaughtering, the entrance of Paradise is connected with righteous deeds, the entrance of Hell is connected with evil deeds and so on. Thus the claim that Du 'a' is of no avail is proved to be false since Du 'a' is one of the strong causes of bringing the predetermined. The same is true in refuting the claim that eating, drinking and all other deeds are no avail in bringing the predetermined. As a matter of fact, the Companions of the Messenger of Allah (may Allah be pleased with them all) were the most knowledgeable of men with the religion of Allah and His Messenger, yet they used to observe Du 'a' more than other men. 'Umar (may Allah be pleased with him) used to invoke Allah to grant them victory over the enemy. He used to address the soldiers saying; "In fact, you never achieve vic?tory by your multitude, but with the help of Heaven." He used further to disclose, "In no way I am worried about the acceptance of my Du 'a', rather I am worried about

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