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1
أدعيـــــة
The Weapon of the Believer
rsquos seeking Allah-Beseeching humbly
Blessings
a treatise on the status and etiquette of dursquoa in Islam-by Abu
Ammaar Yasir Qadhi ( Abridged by Abdulrahiman Abedeen)
mj JM
Note- Salawat on Shahabas and others not mentioned herein - readers to recite them
2
4060- And your Lord has stated Make Dursquoa to Me I will (of a surety)
respond to you Verily those who are too arrogant to worship Me
will enter the Fire of Hell humiliated
Note Yusuf Ali -4434 As this life is not the end of all things and we
are to have its fulfilment in the Hereafter we have only to pray to the
Lord of the Present and Hereafter and He will hear us forgive us
guide us and make our Path smooth But Pride will have its fall and
its humiliating Punishment
4060 உஙகள இறைவன கூறுகிைான ldquoஎனறையே நஙகள பிராரததிமஙகள நான உங(கள பிராரததறை)களுககு பதிலளிககியைன أد
اع إذا دعان وإذا سألك عبادي عني فإني قريب عية أجيب دعوة الد 2681 -ف ليستجيبوا لي ولي ؤمنوا بي لعلهم ي رشدون
3
2186 - When my servants ask thee concerning Me I am indeed
close (to them) I listen to the prayer of every suppliant when he
calleth on Me let them also with a will listen to My call and
believe in Me that they may walk in the right way
2186 (நபியே) என அடிோரகள எனறைபபறைி உமமிடம யகடடால ldquoநிசசேமாக நான சமபமாகயவ இருககியைன
பிராரததறை சசயபவரின பிராரததறைககு அவர
பிராரததிததால விறடேளிககியைன அவரகள எனைிடயம(பிராரததிததுக) யகடகடடும எனறையே நமபடடும அபசபாழுது அவரகள யநரவழிறே அறடவாரகளrdquo எனறு கூறுவராக
The divine promise of help and success is contingent
upon our striving and faith Nothing comes to the poltroon
and the sceptical idler Dangers and difficulties and conflict with
Evil are foretold us and we must meet them with fortitude and
courage Prophet( ) said Allaah is angry with those who do
not ask Him for anything (Tirmidhi)
هم لله فأولئك مع إل الذين تابوا وأصلحوا واعتصموا بالله وأخلصوا دين 4641 وسوف ي ؤت الله المؤمنين أجرا عظيما المؤمنين
4
4146-Except for those who repent mend their life hold fast
to Allah ( ) AND PURIFY THEIR RELIGION as In ALLAHrsquoS SIGHT if so they will be numbered with the Believershellip
Note Yusuf Ali 652-
Even Hypocrites can obtain forgiveness on four conditions
1) Sincere repentance which purifies their mind
2) amendment of their conduct which purifies their outer life
3) steadfastness and devotion to Allah which strengthens their faith
and protects them from the assaults of evil and
4) sincerity in their religion or their whole inner being which brings
them as full members into the goodly Fellowship of Faith
4146 ோர மனைிபபுக யகடடு சரதிருநதி அலலாஹறவ
(தம நறசசயறககள மூலம) சகடடிோகப பிடிதது
தஙகளுறடே சனமாரககதறத அலலாஹவுககாகத தூயறமோககிமம சகாணடாரகயளா அவரகள முஃமினகளுடன இருபபாரகள யமலும அலலாஹ முஃமினகளுககு மகததாை நறகூலிறே அளிபபான
( Dursquoa )- is direct communication with Allaah while
you reveal and ask the One who is in control Who knows you better
than you know yourself for all that you want Prophet (sal Allaahu
alayhi wa sallam) said unpleasant matter has been preordained for us
5
but only if we do not make dua to avert it from us So if dua is made
then this matter will not occur or be fulfilled whereas if dua is left the
misfortune will occur Another narration in al-Tirmidhi also supports
this
1 mj JM ndash myyh`Tldhd Neubj njhlughly rhjdk
vkJ nghWgghsDkgt vkikNa vkiktpl edfwpejtDkhd myyh`tplk ehk vijf NfllhYk midjijAk mtd toqff fhjJfnfhzbUffpdwhd egp(]y) mtufs $wpdhufsgt
ldquoehk tpUkgj jfhj tplaqfnsyyhk vkfF Kd $lbNa jPukhdpffgglbUffpdwd mitfis tplLk ghJfhfFkhW ehk myyh`tplk NtzbdhNyadwp mit ePffggl khllhJ vdNt myyh`tplk mitfis tplLk ghJfhfFkhW iwQrpdhy eprrakhf mitfis tplLk myyh` vkikg ghJfhgghd yiynadpy Jujp]lkhd epfoTfs vkikg gPbjjf
nfhsSkrdquo
A Prayer or Dursquoa
Hadith Qudsi
On the authority of Abu Hurayrah (may Allah be pleased with him) who
said that the Messenger of Allah (PBUH) said Our Lord (glorified and
exalted be He) descends each night to the earths sky when there remains
the final third of the night and He says Who is saying a prayer to Me
that I may answer it Who is asking something of Me that I may give
it him Who is asking forgiveness of Me that I may forgive him It was
related by al-Bukhari (also by Muslim Malik at-Tirmidhi and Abu
Dawud)
In a version by Muslim the Hadith ends with the words And thus He
continues till [the light of] dawnshines
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
2
4060- And your Lord has stated Make Dursquoa to Me I will (of a surety)
respond to you Verily those who are too arrogant to worship Me
will enter the Fire of Hell humiliated
Note Yusuf Ali -4434 As this life is not the end of all things and we
are to have its fulfilment in the Hereafter we have only to pray to the
Lord of the Present and Hereafter and He will hear us forgive us
guide us and make our Path smooth But Pride will have its fall and
its humiliating Punishment
4060 உஙகள இறைவன கூறுகிைான ldquoஎனறையே நஙகள பிராரததிமஙகள நான உங(கள பிராரததறை)களுககு பதிலளிககியைன أد
اع إذا دعان وإذا سألك عبادي عني فإني قريب عية أجيب دعوة الد 2681 -ف ليستجيبوا لي ولي ؤمنوا بي لعلهم ي رشدون
3
2186 - When my servants ask thee concerning Me I am indeed
close (to them) I listen to the prayer of every suppliant when he
calleth on Me let them also with a will listen to My call and
believe in Me that they may walk in the right way
2186 (நபியே) என அடிோரகள எனறைபபறைி உமமிடம யகடடால ldquoநிசசேமாக நான சமபமாகயவ இருககியைன
பிராரததறை சசயபவரின பிராரததறைககு அவர
பிராரததிததால விறடேளிககியைன அவரகள எனைிடயம(பிராரததிததுக) யகடகடடும எனறையே நமபடடும அபசபாழுது அவரகள யநரவழிறே அறடவாரகளrdquo எனறு கூறுவராக
The divine promise of help and success is contingent
upon our striving and faith Nothing comes to the poltroon
and the sceptical idler Dangers and difficulties and conflict with
Evil are foretold us and we must meet them with fortitude and
courage Prophet( ) said Allaah is angry with those who do
not ask Him for anything (Tirmidhi)
هم لله فأولئك مع إل الذين تابوا وأصلحوا واعتصموا بالله وأخلصوا دين 4641 وسوف ي ؤت الله المؤمنين أجرا عظيما المؤمنين
4
4146-Except for those who repent mend their life hold fast
to Allah ( ) AND PURIFY THEIR RELIGION as In ALLAHrsquoS SIGHT if so they will be numbered with the Believershellip
Note Yusuf Ali 652-
Even Hypocrites can obtain forgiveness on four conditions
1) Sincere repentance which purifies their mind
2) amendment of their conduct which purifies their outer life
3) steadfastness and devotion to Allah which strengthens their faith
and protects them from the assaults of evil and
4) sincerity in their religion or their whole inner being which brings
them as full members into the goodly Fellowship of Faith
4146 ோர மனைிபபுக யகடடு சரதிருநதி அலலாஹறவ
(தம நறசசயறககள மூலம) சகடடிோகப பிடிதது
தஙகளுறடே சனமாரககதறத அலலாஹவுககாகத தூயறமோககிமம சகாணடாரகயளா அவரகள முஃமினகளுடன இருபபாரகள யமலும அலலாஹ முஃமினகளுககு மகததாை நறகூலிறே அளிபபான
( Dursquoa )- is direct communication with Allaah while
you reveal and ask the One who is in control Who knows you better
than you know yourself for all that you want Prophet (sal Allaahu
alayhi wa sallam) said unpleasant matter has been preordained for us
5
but only if we do not make dua to avert it from us So if dua is made
then this matter will not occur or be fulfilled whereas if dua is left the
misfortune will occur Another narration in al-Tirmidhi also supports
this
1 mj JM ndash myyh`Tldhd Neubj njhlughly rhjdk
vkJ nghWgghsDkgt vkikNa vkiktpl edfwpejtDkhd myyh`tplk ehk vijf NfllhYk midjijAk mtd toqff fhjJfnfhzbUffpdwhd egp(]y) mtufs $wpdhufsgt
ldquoehk tpUkgj jfhj tplaqfnsyyhk vkfF Kd $lbNa jPukhdpffgglbUffpdwd mitfis tplLk ghJfhfFkhW ehk myyh`tplk NtzbdhNyadwp mit ePffggl khllhJ vdNt myyh`tplk mitfis tplLk ghJfhfFkhW iwQrpdhy eprrakhf mitfis tplLk myyh` vkikg ghJfhgghd yiynadpy Jujp]lkhd epfoTfs vkikg gPbjjf
nfhsSkrdquo
A Prayer or Dursquoa
Hadith Qudsi
On the authority of Abu Hurayrah (may Allah be pleased with him) who
said that the Messenger of Allah (PBUH) said Our Lord (glorified and
exalted be He) descends each night to the earths sky when there remains
the final third of the night and He says Who is saying a prayer to Me
that I may answer it Who is asking something of Me that I may give
it him Who is asking forgiveness of Me that I may forgive him It was
related by al-Bukhari (also by Muslim Malik at-Tirmidhi and Abu
Dawud)
In a version by Muslim the Hadith ends with the words And thus He
continues till [the light of] dawnshines
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
3
2186 - When my servants ask thee concerning Me I am indeed
close (to them) I listen to the prayer of every suppliant when he
calleth on Me let them also with a will listen to My call and
believe in Me that they may walk in the right way
2186 (நபியே) என அடிோரகள எனறைபபறைி உமமிடம யகடடால ldquoநிசசேமாக நான சமபமாகயவ இருககியைன
பிராரததறை சசயபவரின பிராரததறைககு அவர
பிராரததிததால விறடேளிககியைன அவரகள எனைிடயம(பிராரததிததுக) யகடகடடும எனறையே நமபடடும அபசபாழுது அவரகள யநரவழிறே அறடவாரகளrdquo எனறு கூறுவராக
The divine promise of help and success is contingent
upon our striving and faith Nothing comes to the poltroon
and the sceptical idler Dangers and difficulties and conflict with
Evil are foretold us and we must meet them with fortitude and
courage Prophet( ) said Allaah is angry with those who do
not ask Him for anything (Tirmidhi)
هم لله فأولئك مع إل الذين تابوا وأصلحوا واعتصموا بالله وأخلصوا دين 4641 وسوف ي ؤت الله المؤمنين أجرا عظيما المؤمنين
4
4146-Except for those who repent mend their life hold fast
to Allah ( ) AND PURIFY THEIR RELIGION as In ALLAHrsquoS SIGHT if so they will be numbered with the Believershellip
Note Yusuf Ali 652-
Even Hypocrites can obtain forgiveness on four conditions
1) Sincere repentance which purifies their mind
2) amendment of their conduct which purifies their outer life
3) steadfastness and devotion to Allah which strengthens their faith
and protects them from the assaults of evil and
4) sincerity in their religion or their whole inner being which brings
them as full members into the goodly Fellowship of Faith
4146 ோர மனைிபபுக யகடடு சரதிருநதி அலலாஹறவ
(தம நறசசயறககள மூலம) சகடடிோகப பிடிதது
தஙகளுறடே சனமாரககதறத அலலாஹவுககாகத தூயறமோககிமம சகாணடாரகயளா அவரகள முஃமினகளுடன இருபபாரகள யமலும அலலாஹ முஃமினகளுககு மகததாை நறகூலிறே அளிபபான
( Dursquoa )- is direct communication with Allaah while
you reveal and ask the One who is in control Who knows you better
than you know yourself for all that you want Prophet (sal Allaahu
alayhi wa sallam) said unpleasant matter has been preordained for us
5
but only if we do not make dua to avert it from us So if dua is made
then this matter will not occur or be fulfilled whereas if dua is left the
misfortune will occur Another narration in al-Tirmidhi also supports
this
1 mj JM ndash myyh`Tldhd Neubj njhlughly rhjdk
vkJ nghWgghsDkgt vkikNa vkiktpl edfwpejtDkhd myyh`tplk ehk vijf NfllhYk midjijAk mtd toqff fhjJfnfhzbUffpdwhd egp(]y) mtufs $wpdhufsgt
ldquoehk tpUkgj jfhj tplaqfnsyyhk vkfF Kd $lbNa jPukhdpffgglbUffpdwd mitfis tplLk ghJfhfFkhW ehk myyh`tplk NtzbdhNyadwp mit ePffggl khllhJ vdNt myyh`tplk mitfis tplLk ghJfhfFkhW iwQrpdhy eprrakhf mitfis tplLk myyh` vkikg ghJfhgghd yiynadpy Jujp]lkhd epfoTfs vkikg gPbjjf
nfhsSkrdquo
A Prayer or Dursquoa
Hadith Qudsi
On the authority of Abu Hurayrah (may Allah be pleased with him) who
said that the Messenger of Allah (PBUH) said Our Lord (glorified and
exalted be He) descends each night to the earths sky when there remains
the final third of the night and He says Who is saying a prayer to Me
that I may answer it Who is asking something of Me that I may give
it him Who is asking forgiveness of Me that I may forgive him It was
related by al-Bukhari (also by Muslim Malik at-Tirmidhi and Abu
Dawud)
In a version by Muslim the Hadith ends with the words And thus He
continues till [the light of] dawnshines
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
4
4146-Except for those who repent mend their life hold fast
to Allah ( ) AND PURIFY THEIR RELIGION as In ALLAHrsquoS SIGHT if so they will be numbered with the Believershellip
Note Yusuf Ali 652-
Even Hypocrites can obtain forgiveness on four conditions
1) Sincere repentance which purifies their mind
2) amendment of their conduct which purifies their outer life
3) steadfastness and devotion to Allah which strengthens their faith
and protects them from the assaults of evil and
4) sincerity in their religion or their whole inner being which brings
them as full members into the goodly Fellowship of Faith
4146 ோர மனைிபபுக யகடடு சரதிருநதி அலலாஹறவ
(தம நறசசயறககள மூலம) சகடடிோகப பிடிதது
தஙகளுறடே சனமாரககதறத அலலாஹவுககாகத தூயறமோககிமம சகாணடாரகயளா அவரகள முஃமினகளுடன இருபபாரகள யமலும அலலாஹ முஃமினகளுககு மகததாை நறகூலிறே அளிபபான
( Dursquoa )- is direct communication with Allaah while
you reveal and ask the One who is in control Who knows you better
than you know yourself for all that you want Prophet (sal Allaahu
alayhi wa sallam) said unpleasant matter has been preordained for us
5
but only if we do not make dua to avert it from us So if dua is made
then this matter will not occur or be fulfilled whereas if dua is left the
misfortune will occur Another narration in al-Tirmidhi also supports
this
1 mj JM ndash myyh`Tldhd Neubj njhlughly rhjdk
vkJ nghWgghsDkgt vkikNa vkiktpl edfwpejtDkhd myyh`tplk ehk vijf NfllhYk midjijAk mtd toqff fhjJfnfhzbUffpdwhd egp(]y) mtufs $wpdhufsgt
ldquoehk tpUkgj jfhj tplaqfnsyyhk vkfF Kd $lbNa jPukhdpffgglbUffpdwd mitfis tplLk ghJfhfFkhW ehk myyh`tplk NtzbdhNyadwp mit ePffggl khllhJ vdNt myyh`tplk mitfis tplLk ghJfhfFkhW iwQrpdhy eprrakhf mitfis tplLk myyh` vkikg ghJfhgghd yiynadpy Jujp]lkhd epfoTfs vkikg gPbjjf
nfhsSkrdquo
A Prayer or Dursquoa
Hadith Qudsi
On the authority of Abu Hurayrah (may Allah be pleased with him) who
said that the Messenger of Allah (PBUH) said Our Lord (glorified and
exalted be He) descends each night to the earths sky when there remains
the final third of the night and He says Who is saying a prayer to Me
that I may answer it Who is asking something of Me that I may give
it him Who is asking forgiveness of Me that I may forgive him It was
related by al-Bukhari (also by Muslim Malik at-Tirmidhi and Abu
Dawud)
In a version by Muslim the Hadith ends with the words And thus He
continues till [the light of] dawnshines
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
5
but only if we do not make dua to avert it from us So if dua is made
then this matter will not occur or be fulfilled whereas if dua is left the
misfortune will occur Another narration in al-Tirmidhi also supports
this
1 mj JM ndash myyh`Tldhd Neubj njhlughly rhjdk
vkJ nghWgghsDkgt vkikNa vkiktpl edfwpejtDkhd myyh`tplk ehk vijf NfllhYk midjijAk mtd toqff fhjJfnfhzbUffpdwhd egp(]y) mtufs $wpdhufsgt
ldquoehk tpUkgj jfhj tplaqfnsyyhk vkfF Kd $lbNa jPukhdpffgglbUffpdwd mitfis tplLk ghJfhfFkhW ehk myyh`tplk NtzbdhNyadwp mit ePffggl khllhJ vdNt myyh`tplk mitfis tplLk ghJfhfFkhW iwQrpdhy eprrakhf mitfis tplLk myyh` vkikg ghJfhgghd yiynadpy Jujp]lkhd epfoTfs vkikg gPbjjf
nfhsSkrdquo
A Prayer or Dursquoa
Hadith Qudsi
On the authority of Abu Hurayrah (may Allah be pleased with him) who
said that the Messenger of Allah (PBUH) said Our Lord (glorified and
exalted be He) descends each night to the earths sky when there remains
the final third of the night and He says Who is saying a prayer to Me
that I may answer it Who is asking something of Me that I may give
it him Who is asking forgiveness of Me that I may forgive him It was
related by al-Bukhari (also by Muslim Malik at-Tirmidhi and Abu
Dawud)
In a version by Muslim the Hadith ends with the words And thus He
continues till [the light of] dawnshines
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
6
2 iw jpahdKk JMTk
myyh` $wpajhf egp (]y) mtufs $wpaij mG+ `iuuh
(wop) mtufs mwptpffpdwhufsgt ldquomyyh` xtnthU utpdJk dwpy WjpggFjpapy KjyhtJ thdjjpwF tejpwqfp ahu vddplk NflNghu Uffpdwduehd mtufsJ mioggpwF tpilaspffpdNwd ahu vddplk mtufsJ Njitfis KditgNghu Uffpdwdu ehd mtufsJ Njitfis epiwNtwwpf nfhLffpdNwd ahuhapDk vddplk ghtkddpgG NtzLNthu Uffpdwduh mtufsJ ghtqfis ehd kddpjJ
tpLfpdNwd vd tpdtpf nfhzbUffpdwhdrdquo (jpukpjp) K]ypkpd
mwptpggpy ldquottwpTgig KjyhtJ g[u cjakhFktiu
tpLjJfnfhzbUffpdwhdrdquo vd teJssJ
Remembering Allah Hadith Qudsi
On the authority of Abu Harayrah (may Allah be pleased with him) who
said that the Prophet ( ) said Allah the Almighty said I am as My
servant thinks I am (1) I am with him when he makes mention of Me
If he makes mention of Me to himself I make mention of him to Myself
and if he makes mention of Me in an assembly I make mention of him
in an assemble better than it And if he draws near to Me an arms
length I draw near to him a fathoms length And if he comes to Me
walking I go to him at speed
(1) Another possible rendering of the Arabic is I am as My servant
expects Me to be The meaning is that forgiveness and acceptance of
repentance by the Almighty is subject to His servant truly believing that
He is forgiving and merciful However not to accompany such belief
with right action would be to mock the Almighty
It was related by al-Buhkari (also by Muslim at- Tirmidhi and Ibn-
Majah)
3 myyh it epidT $wy
myyh` $wpajhf egp (]y) mtufs $wpaij md] (wop) mtufs $wpajhf mG+`iuuh (wop)
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
7
mwptpffpdwhufsgt vdJ mbahd vdid epidT $Wk fhynkyyhk ehd mtNdhL UffpdNwdgt mtd jdfFsNs vdidf $wpfnfhzlhy ehDk vdfFs mtid vzzpfnfhsfpdNwdgt mtd xU $lljjpy vdid epidT$uejhy ehDk mtid tpl rpwejjhf mtid epidT $WfpdNwdgt mtd vdid Nehffp xU ]hd msT neUqfp tejhy ehd mtid Nehffp xU Kok neUffpfnryfpNwdgt mtd vdid Nehffp eleJ tejhy ehd mtid Nehffp tpiueJ nryfpNwdgt vd mbahd veepiyapy ehd Uff NtzLk vd vjpughuffpdwhNdh meepiyapy ehd UffpNwdgt mjhtJgt vdkPJ myyh` mtdJ mUisAk ghtkzzpgigAk toqFfpdwhd vdw ekgpfiapd epkpujjk mtDfF myyh`tpd ghtkzzpgGk mUSk fpilffgngUfpdwd (G`hupgt K]ypkgt jpukpjpgt gDkh[h)
Dursquoa is the only act that repels Predestination
The Prophet ( ) stated Nothing repels predestination (qadr) except
dursquoa( Tirmidi139-hasan gharib Albani as hasan in his Shahiha -154)In
other words it is possible that a certain misfortune has been decreed
for a person yet because of the sincerity and quality of his dursquoa Allah
will repel that misfortune from him and change this decree So
every Muslim should seek refuge in Allah from future calamities
and misfortunes that might befall him for that is the only way that
he can avoid them
4 mj JMgt fohfjiu - iw epajpia jLfFk tyyik ngwwJ
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
8
egp (]y) mtufs$wpdhufs ldquoJMitjjtpu NtW vej xdWk iw epuzajij jLffKbahJrdquo (jpukpjp -139gt `]d myfuPggt myghdp jdJ Ehypy `]d vdfpwhu) Newgb `jP]pd gb myyh` jdJ ehlljjpd gpufhuk xU kdpjDfF Jujplkhd myyJ flkhd xU epiyia jPukhzpjjpUfff $Lk vdNt mtu jhd nrafpdw gpwhujjpid iw kzwhljjpd epkpujjk meepiy khwwgglyhk myyJ mfwwgglyhk vdNt xtnthU K]ypKk jdfF vjpufhyjjpy VwglgNghFk myyJ epfo UfFk ngUk Jdgqfs NguhgjJffis tplLk myyh`tplk ghJfhgGj NjlNtzbaJ mtrpakhFk jwfhd xNu top JMNt mdwp Ntwpyiy
Dursquoa is the only Act that Changes Predestination
Not only does dursquoa repel a future misfortune that might befall a
person it also changes and removes a current calamity and
misfortune The Prophet ( ) stated Caution will not be of any
benefit against predestination but dursquoa benefits (matters) that have
occured and that are (yet) to occur And indeed dursquoa meets with a
calamity and fights it until the Day of Judgement
5 fohfjiu - iw epuzajij khwwf$ba tyyik nfhzlJ JM xdNw
xU kdpjd nrafpdw gpuhujjiz mtDfF epfo UfFk Jujplqfis jLfFk tyyikia khjjpukyy khwhf mtwiw ePffp khwwPLfis VwgLjJk rfjpiaAk nfhzLssJ egp (]y) mtufs $wpdhufs ldquoXUtu Nkwnfhsfpdw jwfhgG mtUfF vjpuhf epuzapffgglbUfFk fohfjUfF vjpuhf vej xU edikiaAk nfhzLtukhllhJ khwhf mtu nrafpdw gpuhujiz mtUfF VwgLfpdw myyJ Vwgl Uffpdw
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
9
JdgqfSfF vjpuhf edikfis VwgLjJk jwfhf Fwpjj JdgjNjhL kWik tiu mkkdpjDffhf Ntzb NghuhbfnfhzNl UfFkrdquo
Divine Decree
There are a number of ahadith that clarify this point For example
Mursquoadh ibn Jabal reported that the Prophet ( ) said ldquoCaution will be
of no benefit against Divine Decree but dursquoa benefits all things
whether they come down or not I therefore advise you to make dursquoa
O servants of Allah ( )
So no matter how cautious a person is he cannot escape what is
written for him simply because Allah ( )controls everything and
nothing escapes His Knowledge or Power However by turning to
Allah( )through dursquo it is possible to avert something that might
have b een decrered Salman al-Farsi (ra) narrated that the Prophet (
) said ldquoNothing repels Divine Decree except dursquoa and nothing
increases onersquos life-span except good deeds
This hadith informs us in no uncertain terms that the only way that
we can repel some Divine Decree is through the means of dursquoa So it
is possible that some unpleasant matter has been preordained
So no matter how cautious a person is he will not be able to save
himself from Allahrsquos ( )decree The only way that he can repel a
calamity that has befallen him or will befall him is by resorting to
dursquoa The Prophet ( ) stated that it is as if the dursquoa rises up and
fights the calamity defending the person who made the dursquoa from
this calamity until the Day of Judgement
6 foh fju - iwepajp
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
10
myyh`tpd jPugG njhlughf egp (]y) mtufs gy `jP]fis $wpAsshufs egp (]y) mtufs $wpdhufs ldquoiw epajpfF Gwkghf vej KawrpAk gadspffhJ Mdhygt JM khjjpuk mizjjpwFk gadspfff$ba rfjpia nfhzLssJ vdNt myyh`tpd mbahufNs myyh`tplk gpuhujjiz GupAkhW cqfSfF cgNjrpffpdNwdrdquo vdNt vttsTjhd xU kdpjd ftzkhfTk epjhdkhfTk UejhYk rupNa mtDfF vOjgglljpy UeJ xU NghJk jggpjJ tpl KbahJ Vnddpy myyh`Ntjhd mizjijAk flLggLjJfpdwhd mtdJ mwpT rfjp tyyikfis tplLk vJTk jggpjJ tpl KbahJ vtthwhapDk JMtpDhlhf mtdghy jpUkGtjd yk vkfF epfo Uffpdw Jdgqfspy UeJ mtd vkik ghJfhgghd egp (]y ) mtufs $wpajhf ]ykhDy ghuprp (uyp) mtufs mwptpffpdwhufs ldquoJMit jtpu NtW vej xdWk xU kdpjDfF iwtd epuzapjj tpjpia jLffKbahJ mtthNw xUtd nrafpdw ewfhupajij jtpu NtW vej xdWk xU kdpjdpd MAiy mjpfupffrnraahJrdquo ej `jP] vkfF czujJtJ ldquoJMrdquo xdNwjhd iw epajpia khwWtjwF ehk gadgLjJk Xu rpwej MAjkhFk kdpj thotpy tpUkgjjfhj rpy tpilaqfs epfoyhk mit iw epajpahfNt mikagngWfpdwd vdNt vttsTjhd xU kdpjd jdfFjjhNd jwfhgGfis NkwnfhzlhYk $l mJ iw epajpia ntss KbahJgt mtDfF epfoej myyJ epfo UfFk Nrhjidfspy UeJ jdidffhjJf nfhstjwFupa xNu topKiw JMNt mdwp Ntwpyiy egp (]y) mtufs $wpdhufs ldquoxU kdpjd nrafpdw gpuhujiz NknyOeJ nrdW mtDfF vjpuhf epuzapffggll tpjpAld NghuhLk ejgNghuhllk kWik tiu njhlueJ nfhzbUfFk vdwhufsrdquo
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
11
To Cry Out Loud in Public
Although crying is covered in the etiquette of dursquoa a person must
avoid excessive crying or crying out loud when he is in front of
others In some mosques the entire congregation weeps and wails
with a loud voice such that it is possible to hear them from a long
distance away People flock o these mosques just because it is known
that the congregation will cry Such attitudes and habits are in
contradiction to the Sunnah of the Prophet ( ) and the practice of
the pious predecessors A person should try to control his crying in
front of other people for it is a private act of worship between him
and his Creator If however a person is overcome with emotion and
cannot control himself then he is excused but it is a mistake to make
it a continual habit in public
7 JMtpd NghJ cujj Fuypy mOjy mOif JMtpd gFjpfSfFs csthqfggllhYk xU kdpjd gpuhujjiz nrafpdwNghJ kwwtufspd Kddpiyapy cujj Fuypy mOtij jtpueJ nfhss NtzLk rpy gsspthayfspy gpuhujjizfspd NghJ midtUkhf izeJ mOfpdwdu neLeJhuqfspy UeJ nrtpkLfff $ba msT mOiff Fuy NknyOfpdwJgt kffsJ tthwhd eljijfs kwWk nrawghLfs egpatufspd topfhllyfshd ]ddhtpwFk Neutop nrdw KdNdhufspd topfhllyfSfFk Gwkghd nrawghLfshFk vdNt xU kdpjd kwwtufNshL myyJ kwwtufs Kddpiyapy UffpdwNghJ jdfF VwgLfpdw mOifia flLggLjjpf nfhssNtzLk eepiyapy xU kdpjd jdJ czuTfis flLggLjjpf nfhss KbahJ Nghdhygt jdid czuhkNyNa mOifia ntspggLjjpdhy mtukPJ Fwwkpyiy MdhYk eepiy njhlueNjurrpahf UffhJ jdid jwfhjJfnfhstJ mtrpakhFk
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
12
The Reward of Dursquoa is guaranteed
Jaabir ibn Abdillah stated that the Prophet ( ) said ldquoThere is no
person who asks Allah( ) for anything except that Allah ( ) gives it to
him or keeps away from him a similar evil as long as he does not ask
for something evil or for breaking the ties of kinshiprdquo At this a
person said to the Prophet ( ) In that case we will ask for plenty
The Prophet ( ) responded ldquo Allah( ) (is even) more plentifulrdquo
In this hadith there is clear proof of the fact that Allah( ) has taken
upon Himself a promise to respond to the dursquoa of every person who
asks Him with the condition that the person who is asking Allah( )
fulfils the conditions of dursquoa In this case Allah ( ) will either give
him what he asks for or avert from him an evil of an equivalent
nature to the good that he was asking for as long as he does not ask
for an evil
So what excuse does a person have in not making dursquoa to Allah ( )
No matter what the outcome of his dursquoa is it will only for his benefit
Ibn Hajr stated ldquo Every single person that makes dursquoa will be
responded to but the actual responses are different Sometimes the
exact matter that was prayed for is given and sometimes something
equivalent to it is givenrdquo
8 JMtpwfhd cjjuthjk egp (]y) mtufs $wpajhf [hgpu gpd mgJyyh` (uyp) mtufs mwptpffpdwhufs ldquoxU kdpjd myyh`tplk vjNjitia KditjjhYk myyh` mtwiw eprrak epiwNtwWthd myyJgt mtd NflfhjtwiwfnfhzL mjwF gfukhd xdiw mtDfF toqFthd myyJ
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
13
cwTfis KwpjJ thotjd Fwwjjpwfhd gjpyPlhf mjid Mffpfnfhsthd mtNtis xU kdpju Nfllhu ehk myyh`tplk midjijAk NflfpdNwhNkgt vdw NghJ egp (]y) mtufs myyh` midjjpYk epiwthdtd vd gjpyypjjhufsrdquo Nkwgb `jP]pd gb vej xU mbahDk gpuhujjizffhd epgejidfis G+uzgLjjpa epiyapy myyh`tplk nrafpdw gpuhujjidfF eprrak gjpyspggjhf mtd jdfFjjhNd thfFWjp mspjJfnfhsfpdwhd qF myyh` mbahdpd gpuhujjizfF gjpyspggJ xdwpy NeubahfNt mtdpd NtzLNfhsfis epiwNtwWtjhfNth myyJ mtd NflfpdwtwwplF gjpyhf mtDfF Vwgl UfFk jPqFfis ePfFtjhfNth mikayhk vdNt xU mbahd gpuhujjpffhj epiyapy vdd tpisitjjhd kdpjdhy ngw KbAk czikapy mtd vttpj kddpgigAk ngw KbahJ xU kdpjd nrafpdw gpuhujjizapd ntspgghL ezikiajjtpu NtW vej xdWk yiy khk gD `[u u` mtufs gpdtUkhW $Wfpdwhufs ldquovej xU jdpkdpjDk nrafpdw gpuhujjizfF myyh`tplk gjpyspffggLk Mdhygt mej gjpypd czik epiy NtWglyhk rpy Ntis mtufs vej tplajijf NflfpdwhufNsh mJ NeubahfNt toqfggLk myyJ mtwwpwF khwwPlhf mjwF epfuhd xdW toqfggLk
Dursquoa is one of the easiest acts of worship
After reading all of these great benefits of dursquoa one might presume
that it is one of the most difficult acts of worship for surely an act
with so many rewards and benefits cannot be an effortless act
(Madarij al-Salikin 2229)
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
14
In fact quite the contrary is true Dursquoa is one of the easiest acts of
worship for how much energy does it require And how much time
does it take up
Dursquoa is not confined to a certain place or a certain time or a routine
or mode Rather all persons whether male or female old or young
rich or poor heart and a humble soul scholar or worshipper can
make dursquoa at all times and in all places All that is needed is an
attentive heart and a humble soul
9 mj JM - kpf yFthd tzffk JMtpdhy fpilffggLfpdw ngUk ezikfis xUtd thrpffpdwNghJ tthwhd cau ezikfSk mej]JfSk rhjhuzkhf yFthd nrawghLfshy milagngw KbahJ vdffUJthd czikapy ej rpejizAkgt vzzKk rupahdjhf epahakhdjhf Uffyhk MdhYk mJ Xu yFthdgt midtuhYk nraaKbAkhd rhjhud Xu tzffkhFk mjwfhf ntspapLfpdw rfjpAkgt fhyNeuKk kpffFiwthdJ JM Xu Fwpggpll ljjpwNfhgt Fwpjj fhyjjpwNfhgt Fwpjj NeujjpwNfhgt Fwpjj egufSfNfhgt Fwpjj tpilajjpwNfh tiuaWffgglljyy khwhf vej xU eguhYk MNzhgt ngzNdh isQNdhgt tNahjpgNdhgt nrytejNdhgt VioNahgt fbdrpjjk nfhzltNdhgt rhejkhd cssk nfhzltNdhgt ahuhf UejhYk vej ljjhYk vejf fhyjjpYk vej epiyapYk Nkwnfhssf$ba Xu tzffkhFk jwF Njitahd xdW gzpthd MdkhTk cWjpahd cssKNkjhd
To Make Excessively Long Dursquoas in Congregation
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
15
Another common mistake that occurs in congregation is that the
Imam prolongs the dursquoa to an unnatural extent He might stand up to
an hour invoking Allah( )while the people behind him become
impatient and annoyed The Imam must take into account that there
are women and children the sick and the weak all behind him He
must be concerned for their needs as well Hence why the Prophet (
) prohibited Mursquoadh from reciting a long surah while he was Imam
and he stated that this would cause hardship upon the Muslims
Likewise the dursquoa that is done in congregation should be of a
moderate length and cater to the needs of the whole community
10 kpjkpQrpa tifapy ePzl Neuk $llhf gpuhujjiz Gupjy
$llhf nrafpdw gpuhujjizapy lkngWfpdw jtWgt khk kpjkpQrpa tifapy kpf ePskhd gpuhujjiz GuptjhFk kffs nghWik oeJ jkJ mjpugjpia ntspapLffpdw mstpwF khk kpf ePzlNeuk epdW gpuhujjiz nrafpdwhu J czikapy MNuhffpakhd xdwyy jdfF gpddhy ngzfs rpWtufs tNahjpgufs kwWk Nehahspfs epwfpdwdu vdgjid ftzjjpwnfhzL mtufSila Njitfs tpUggqfisAk ftzjjpwnfhss NtzLk egp (]y) mtufs KMjgpd [gy (uyp) mtufs khkj nrafpdwNghJ njhOifapy kpf ePzl uhffis Xjpaij jLjjJld J njhOifahspfshd K]ypkfSfF mnrsfupajij VwgLjJk vdf$wpa cgNjrjij jwF Xu vLjJffhllhf $wyhk Nkwgb topfhllyfs $lLggpuhujjizfspYk ftzjjpwnfhssgglNtzLk
Raising Onersquos Hands
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
16
Amongst the etiquette of dursquoa that is known by all Muslims young or old is that
of raising onersquos hands while making dursquoa In fact the raising of onersquos
hands during dursquoa has been narrated in so many different traditions
that Shaykh al-Islam Ibn Taymiyyah said ldquoAs for the Prophet ( )
raising his hands in dursquoa then this has been narrated in so many
ahadith that they cannot be counted rdquo
Of these ahadith is that of Abu Musa al-Asharsquoari who narrated ldquoThe
Prophet ( ) made a dursquoa and I saw him raise his hands until I could
see the whiteness of his armpitsrdquo
Furthermore Salman al-Farsi said that the Prophet ( ) saidrdquo Indeed
Allah( ) is Shy and Beneficent He is shy when his servants raises his
hands to Him in a dursquoa to return them empty disappointed
Subhan Allah The Lord ofthe Creation feels shy when one of His
servants lifts his hands up to Him to make dursquoa Verily hearts are
filled with love and awe at the Generosity and Beneficence of Allah (
)
It is important that onersquos arms face upwards and not the back of
onersquos hands Malik ibn Yasar narrated that the Prophet ( ) saidrdquoIf
you ask Allah( ) then ask Him( ) with the palms of your hands
outwards and not with the outward portion of the hands (ie with the
palms facing downrdquo It is not befitting for a person to ask with his
palms facing down for it is a sign of arrogance and an indication that
he is not really in need of His request
There are three different types of motions that are narrated from the
Companions The first type is to point with onersquos finger without
unnecessarily lifting onersquos hands This action is done when one asks
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
17
for forgiveness or makes a general dhikr (remembrance of Allah( )
or while making a dursquoa during the khutbah (sermon) or during the
tashahhud (that part of the prayer said in the final sitting position of
each cycle of two rakat)
The second type is to raise onersquos hands to the level of onersquos shoulders
with the palms facing up This is done for regular dursquoas that one
makes at any time
The last type of action is only done in extremely severe circumstances
such as asking for rain after a drought or seeking protection from an
imminent enemy attack In this case the hands are stretched forth
towards the sky without joining the two palms together When this
is done a personrsquos armpits become exposed due to the severity of the
stretching
This is affirmed by the narration of Ibn Abbas who saidrdquoThe asking (
of any dursquoa should be accompanied by) raising your hands to the level
of your shoulder or around that level The seeking of forgiveness
(istighfar) (should be accompanied by) pointing with one finger (ie
the forefinger) Petitioning (is done by) stretching forth your hands
totally (above the head such that the armpits are exposed)rdquo (Abu
Dawud 1486)
The general rule is that when a person makes dursquoa he should raise his
hands However there is one case in which the Prophet ( ) did not
raise his hands and that was during the Friday khutbah So for the
dursquoa during the khutbah it is not Sunnah for the Imam or the people
to raise the hands except if the person giving the khutbah makes a
special prayer for rain (istisqa) for it is Sunnah to raise onersquos hands
for the particular dursquoa
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
18
Also it is not Sunnah to raise onersquos hands for the general dursquoas of the
day such as the dursquoa for entering a mosque and house and for exiting
them
As for the exact manner in which the hands should be raised then
note that they should be raised to the level of the shoulders and
placed together One can either turn onersquos palms towards the sky (or
turn the palms to face onersquos own face in which case the back of the
hands will face away from him
11 gpuhujjizfspdNghJ ifNaeJjy gpuhujiz nrafpdw Ntiyapy ngupNahuhapDk rpwpNahuhapDk tNahjpguhapDk NehahspahDk Njf MNuhffpak nfhzltuhapDk rup midtUk iffnfhsSk xU rpwej topKiw ifNaeJjyhFk czikapy gpuhujizapdNghJ ifia VeJk Kiw njhlughf gy mwptpgGfs gytpjkhf fwWjjUfpdwd naFy ]yhk khk gD ijkpaah (w`) mtufs gpdtUkhW $Wfpdwhufs JMtpdNghJ egp (]y) mtufs jdJ iffis caujjp Uffpdwhufs vdw tplak mjpy ftzk nrYjjhky Uff KbahJ vdw mstpwF gy `jP]fspy vLjJffhllggllLssd NkYk rykhDy ghup]p (uyp) mtufs mwptpffpdwhufs eprrakhf myyh` jddplk ifNaeJgtu tplajjpy ntlfk milfpdwhdgt mdG nfhsfpdwhd mtDila mbahd ahjhapDk xdiw Ntzb mtdpld gpuhujjpjJ gpd mjwFupa gjpiy toqfhj epiyapy mbahdJ fuqfis ntWikahf tpLtijaplLk myyh` ntlfk milfpdwhd Rg`hdyyh` jdJ mbahufspy xUtd jddplk gpuhujjpjjikffhf ifNaejpaikffhf gilgghsd ntlfk miltjh czikapy myyh`tpd jhuhsjjdikapdhYk mtd toqFk edikfspd epkpujjKkgt mdgpdhYkgt mrrjjpdhYk cssqfs epiwfpdwd
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
19
vdNt gpuhujjiz nrafpdwNghJ xUtDila fuqfs Nky Nehffp iwtid Nehffpa tzzk UffNtzbaJ mtrpakhFk egp (]y) mtufs $wpajhf khypf gpd a]hu (uyp) mtufs mwptpffpdwhufsgt ldquoePqfs myyh`tplk gpuhujjpjjhy cqfsJ cssqiffis iwtdpdghy Nky Nehffp jpUggpa tzzk NfSqfs ePqfs iffis fPoNehffp jhojjhjPufs Vnddpy iffis fPoNehffp Nflfpdw gpuhujizfspd yk vttpj gaidAk edikiaAk mileJ nfhss KbahJ Vnddpygt mJ jwngUikfFk mtd Kditffpdw NtzLNfhspy vttpj NjitAk mwwtd vdgjwFk milahskhFk JMtpwfhf ifNaeJfpdw Kiwfspy dW nttNtwhd Kiwfs egpjNjhoufshy mwptpffgglL Uffpdwd 01 ifia caujjhJ tpuyhy RlbffhlLjy- J xdwpy xUtu kwwtupljjpy kzzpgig NtzLfpdw Ntisgt myyJ nghJthd jpfu nrafpdw Ntisapy myyJ Fjgh epfojJfpdwNtis myyJ mjj`paahjjpy Uffpdw Ntisapy tthW nraayhk
02 cssqifia thid Nehffp Nky caujjpa tzzk jdJ U fuqfisAk Njhy Gak mstpwF caujJjy- J nghJthf xU kdpjd nrafpdw gpuhujjizapy ifNaej Ntzba KiwahFk
03 J kpf flkhd Jdgfukhd kpf epuffjpahd epiyfspy khjjpukifNaeJk KiwahFk cjhuzkhf tulrpahd epiyapy kioNtzb gpuhujjpffpdwNghJ myyJ vjpupfs jhff tUfpdw Ntisapy mtufsplk UeJ ghJfhfFkhW kzwhLk Ntis tthwhd epiyfspy gpuhujjpffpdwNghJ jdJ U fuqfisAk xdNwhL xdW izffhJ mfFy gFjp KOikahf
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
20
ntspjnjupAk tzzk iffis KdNd ePlb thdjij Nehffp caujj NtzLk
Nkwgb Kiwfs gD mggh] (uyp) mtufsJ mwptpggpd yk cWjpggLjjggLfpdwJ mjhtJgt vej xU JMtpd NghJk xU K]ypk jdJ fuqfis NjhsGak mstpwF caujj NtzLk ]jpghu nrafpdwNghJ tpuyhy Rlbffhll NtzLkgt f]lkhd epiyfspy gpuhujjpffpdwNghJ mfFy ghfk KOikahf ntspjnjupAk tzzk jiyfF Nkyhf U iffisAk KdNd ePzl thid Nehffp caujj NtzLk (mG_jhT+j -1486) nghJthf xUtu gpuhujjiz nrafpdwNghJ jdJ U fuqfisAk caujj NtzLk vdpDkgt ntsspffpoik khk Fjgh XJk NghJ mtu gpuhujjiz nraAkNtiy khNkh VidNahNuh iffis caujjNtzba mtrpak yiy Vnddpy mtthW vej xU rejuggjjpYk egp (]y) mtufs nraJfhlltpyiyahjyhy mJ Xu RddhTk myy mtthNw egp (]y) mtufs fhlba rejugg JMffis XJfpdw NtisfspYk ifNaej Ntzba mtrpak yiy Vnddpy mtthW egp topfhllypy mikagngwTk yiy cjhuzkhf gsspapy EioAkNghJgt kyry$lk nryYkNghJgt fhiy khiy JMffs Nghdwtwiw $wyhk
To Cry - One of the ways in which sincerity is shown in dursquoa is
through crying This brings about a feeling of humility in front of Allah ( ) and shows the importance of onersquos request It displays the great need that the servant has from his Lord and that he can never be without His help and aid Once the Prophet ( ) recited some verses from the Qurrsquoan including
the Prophet Ibrahimrsquos statement ldquoO my Lord These (idols) have
caused many people to go astray so whoever follows me is of me
and whoever disobeys me then (even then) you the Most Forgiving
Most Merciful
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
21
And the Prophet Isarsquos statement If you punish them then they are
Your servants And if You forgive them then You are the One of
Honour the All-Wise
After reciting these verses the Prophet ( ) said ldquoO Allah( ) My
Ummah My Ummahrdquo and he started crying Allah said to the
Angel Jibril ldquo O Jibril go to Muhammad ndash and your Lord knows- and
ask him what makes him cry
So Jibril went to the Prophet ( ) and asked him The Prophet
responded that he was crying out of concern for his followers just
like Ibrahim and Isa were concerned for their followers and Allah( )
knew why he was crying without having to ask Jibril
So Allah( ) said ldquo O Jibril go to Muhammad and say ldquoWe will
please you regarding your followers and will not cause you griefrdquo
12 gpuhujpfFkNghJ mOjy mOif vdgJ gpuhujizfspdNghJ xU mbahd jdJ czik epiyia ntspfnfhdUfpdw topKiwfspy xdwhFk J myyh`tpd Kddpiyapy xUtd itjjpUffNtzba gzpTjjdikia ntspfnfhdutJld ehk Kditffpdw NtzLNfhspd KffpajJtjijAk vLjJffhlLfpdwJ NkYk xU mbahd jdJ v[khdpdghy vejsT NjitAilatdhf Uffpdwhd NkYk mtdJ cjtp dwp xUNghJk UeJ tpl KbahJ vdgijAk vLjJffhlLfpdwJ xU Kiw egp (]y) mtufs gpdtUk myFuMd trzjij XjpfnfhzbUejhufs ldquowith ej tpffpufqfs kffis jtwhd Kiwapy lLrnryfpdwd vdNt ahu vdid gpdgwWfpdwhufNsh mtufs vdidr rhujtufs khwhf vdfF ahu mbgzpatpyiyNah ePjhd ghtqfis kzzpfff$batd kpfTk uffKilatd eP mtufis jzbjjhs mtufSk cdJ mbahufNsgt eP mtufis
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
22
kzzpjjhy eP kpfTk fzzpakhdtd ahtwiwAk edfupejtd ttrzjij Xjpagpd egp (]y) mtufs with vdJ rfkgt vdJ rfk vdf $wp mo MukgpjJtpllhufs mtNtis myyh` [pguPiy (miy) miojJ (myyh` midjijAk edfwpejtd) egp (]y) mtufis mo itjjJ vdd vd NflLtUkhW mDggp itjjhd [pguPy (miy) mtufs egpatufsplk teJ Nfll Ntis egpatufs gpdtUkhW gjpyypjjhufs ldquogwh`Pk kwWk lt]h (miy) mtufs jdJ rfjjpd epiy gwwp rpejpjjJ Nghy ehDk vdJ rfjjpd epiyia vddp mONjd vdf$wpdhufsrdquo
To Pray Quietly
While making dursquoa a person should not pray loudly so that others
can hear him The proper way to make dursquoa is in a subdued voice as
Allah( ) mentions While making dursquoa a person should not pray
loudly so that others can hear him The proper way to make dursquoa is
in a subdued voice as Allah( ) mentions ldquoCall upon your Lord with
humility and in secret Verily He does not like the aggressors That is why Allah( ) praised the dursquoa of Zakariyya when He
described it as ldquoWhen he made a dursquo to his Lord in secret (or
privately)rdquo
This principle is also mentioned in a hadith Once the Companions
were travelling and loudly engaging in dhikr (remembrance of Allah(
) The Prophet ( ) saidrdquo O people Be gentle on yourselves for
you are not calling someone who is deaf or absent Rather you are
calling the One Who hears everything Ever close Shaykh al-Islam Ibn
Taymiyyah delved into the wisdom of making dursquoa silently and
mentioned a number of benefits to this
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
23
Firstly it is a sign of strong imam as the person demonstrates that he
firmly believes that Allah ( ) can hear even the quietest of prayers
and thoughts
So the Companions of the Prophet ( ) understood the importance of
saying a dursquoa silently Ibn Abbas stated A silent dursquo a is seventy
times better than a loud onerdquo 149
And it has even been narrated that Ibn Masud once forced a group of
people out of the masjid because they were raising their voices loudly
while remembering Allah( ) In this respect he said ldquo I donrsquot think
except that you are innovatorsrdquo
13 mikjpahf gpuhujjpjjy JMf NflFkNghJ kwwtufSfFf NflFkgbahf cujj Fuypy Nflff $lhJ gpuhujjpggjwFupa rpwej top mikjpahf jhoej Fuypy NflgJNtahFk jid my FuMd gpdtUkhW $WfpdwJ rdquoePqfs cqfs iwtid gzpTlDkgt jhoej FuypYk mioAqfseprrakhf myyh` tukG kPWNthiu tpUkGtjpyiyrdquo vdNtjhd myyh` my FuMdpy egp ]fupaah (miy) mtufs gwwpg NgRkNghJ ldquomtu jhoej Fuypy myyh`it miojjNghJhelliphelliprdquo vd tuzpffpdwhd ej xOqF KiwiaNa egp (]y) mtufSk gpdtUkhW $wpdhufs xUKiw xU egpjNjhou gazpjJfnfhzNl jpfiuAk rjjkhf XjpfnfhzbUejhu mgNghJ egp (]y) mtufs ldquokffNs ePqfs eLjjukhf UeJnfhsSqfsgt ePqfs nrtplidNah kiwthf csstidNah miofftpyiygt khwhf midjijiAk njspthf Nflff$ba vgNghJk epiyahf Ufff$batidNa mioffpdwPufs vdf$wpdhufsrdquo naFy ]yhk khk gD ijkpaah (w`) mtufs JMit mikjpahff Nflgjd
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
24
ajhujjijf FwpggplL mjhdy VwgLk edikfisAk njspthff FwpggplLsshufs ldquomJ cWjpahd ltkhdpd milahskhFk tthW myyh`it jhoej Fuypy mioffpdw mbahd ldquomyyh` kpfj jhoej Fuypy $wggLfpdwtwiwAk kdjpy Njhdwf$ba vzzqfisAk rup midjijAk mwpeJ nfhsfpdwhd vd cWjpahf ekgpfif nfhsfpdwhdrdquo vdNtjhd mddyhupd mUikj NjhoufSk mikjpahf jhoej Fuypy gpuhujjpggjd KffpajJtjij czuejpUejhufs jid gD mggh] (wop) mtufs FwpggpLkNghJ ldquojhoej mikjpahd Fuypy NflfggLfpdw gpuhujjiz cujj Fuypy rjjkhff NflFk gpuhujjizapYk vOgJ klqF rpwejJ vdf $wpdhufsrdquo xU Kiw gD k]Cj (wop) mtufs gsspapy cujj Fuypy jpfu nraJ nfhzbUejtufis gsspia tplLk JujjptplLf $wpdhufs ldquo cqfis ehd gpjmjthjpfshfNt fUJfpdNwd vdf $wpdhufsrdquo
Acknowledging onersquos Sins
Part of the etiquette of dursquoa is to acknowledge onersquos shortcomings
and sins in front of onersquos Creator This is also a means of properly
worshipping Allah( )
14 ghtjij myyJ jhd nraj Fwwjij xjJf nfhssy
JMtpwfhd xOqF Kiwfspy xdWjhd xUtu jhd nraj Fwwjij myyJ jtiw xjJf nfhstjhFk Vnddpy JTk$l Xu tifapy myyh`it neUqFtjd Xu top KiwahFk
To implore Allah( ) Earnestly
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
25
Continued within the etiquette of dursquoa is that a person implore Allah(
) and beseech Him This sense of urgency is demonstrated in the
Sunnah of the Prophet ( ) Arsquoishah reported that when the Prophet (
) was afflicted with magic he made dursquoa then he made dursquoa then
he made dursquoa154 This incident demonstrates a sense of urgency and
insistence that is needed while making dursquoa
Additionally we find this same characteristic in many of the dursquoas
that the Prophet ( ) used to make For example he ( ) would pray
O Allah ( ) Forgive me all (my sins) that I have already done and will
do (in the future) and what I have done in private and what I have
done in public and all (sins) that you know from me155
Now it was possible to just say lsquoForgive all my sinsrsquo and the meaning
would have been the same However in this beautiful prophetic
dursquoa there is a strong sense of urgency ndash of imploring Allah( ) and
beseeching Him of pleading to Him and insisting on this forgiveness
All of this not conveyed in the simple phrasersquo Forgive my sinsrsquo
12grrhjhggglL myyh`tplkkdwhLjy
xUtd myyh`tplk gpuhujpffpdwNtiy jhd nraj jtWfs Fwwqfis vzzp grrhjhggglL myyh`tplk kdwhLtJk JMtpDila xOqF Kiwfspy xdwhFk e eilKiwia egp (]y) mtufsJ topKiwfspYk fhzyhk mdid Maph (wop) mtufs
mwptpffpdwhufs ldquoegp (]y) mtufs flqfshy myyJ VNjDk Jdgqfshy gPbffggLfpdwNghJ myyh`tplk gpuhujpgghufs gpddu kPzLk kPzLk
gpuhujpgghufsrdquo J xUtd JMrnrafpdwNghJ vejsT czuTG+utkhfTk jaT $ueJk jdJ Njitfis
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
26
Kditff NtzLk vdgij czujJfpdwJ J Nghdw gy epfoTfis egp (]y) mtufsJ thotpy ehk fhd KbAk cjhuzkhf egp (]y) mtufs Kdgpd ghtqfs kddpffggll egpahf UeJk $l tthW
gpuhujpjjhufs ldquowith vdJ midjJ ghtqfisAk kddpgghahf ehd VwfdNt nrajgt dDk vjpufhyjjpy epfogNghfpdwgt jdpikahf nrajgt $llhfr nraj ghtqfsgt eP vddplk ghtk myyJ Fwwk vdf
fUJfpdw midjijAk kddpgghahfrdquo qF egp (]y)
mtufs ldquowith vdJ midjJg ghtqfisAk
kddpgghahfrdquo vdf $wpdhYk NghJkhdJgt mJ midjijAk csslffpfnfhsSk Mdhy egp (]y) mtufs xtnthdiwAk xtnthdwhf NtWgLjjpf NflljDlhf gpuhujjizia vtthW nraa NtzLk vdw Xu mofpa topKiwiaf fwWj jeJsshufs qF myyh`tplk jdJ ghtqfisgt Fwwqfis kddpfFkhW kdwhLfpdwgt thjpLfpdwgt JzLfpdw Xu cWjpahd czuT ntspggLjjggLfpdwjid
mtjhdpffyhk tTzuTfs ldquowith vdJ midjJ
ghtqfisAk kddpgghahfrdquo vdw trdjjpy csslffggLtjpyiy
To Pray with Concise Dursquoas
lsquoConcisersquo Dursquoas are those which are brief yet contain many meanings
and ask for general benefits and seek refuge in general evils
He ( ) used to say ldquoO Allah ( ) I seek refuge in you from the evil
of what I have done and the evil that I have not donerdquo
This dursquoa is a general comprehensive one which seeks refuge in Allah(
) from all evil whether a person has done that evil or not
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
27
Another comprehensive dursquoa that the Prophet ( ) used is ldquo O Allah
( ) Forgive my sins and my ignorance and my transgressions in my
affairs and all that You know of me O Allah ( )Forgive me my sins
done seriously or jokingly purposely or unintentionally and all else
that is with me O Allah ( )Forgive me what I have done and what I
have yet to do and what I have done in secret and what I have done
openly and all that you know of me You are the First and you are
the Last and you are capable of all thingsrdquo
13 RUffkhf JMf Nflly
J RUffkhd Mdhy nghJthf midjj tplaqfisAk gueJ gll mikggpy NflfggLtij J FwpfFk mjhtJ mjpfkhd tplaqfis csslffp nghJthd edikfisAkgt epfoejgt epfo UfFk ghtqfs midjjpypUeJk ghJfhfFkhW iwtdplk NtzLtijNa J FwpfFk jid egp (]y) mtufsJ mdwhl eilKiwfspy fhdyhk egp (]y)
mtufs toikahf ldquowith ehd nraj kwWk nraahj jPqFfsgt ghtqfspypUeJ ehd cddplk
ghJfhgGj NjLfpdNwdrdquo vdf Nflghufs
ejg gpuhujjiz xU kdpjd jhd nrajgt nraahj midjJg ghtqfspypUeJk ghtkddpgig NtzLtjwFupa nghJthd Xu gpuhujjizahFk
NkYk egp (]y) mtufs tthW gpuhujpgghufs
ldquowith vdJ midjJg ghtqfisAk kddpgghahf mwpahikahy nrajgt kwWk eP vdkPJ Fwwkgt ghtk vdf fUJfpdw midjJg ghtqfisAk kddpgghahf with ehd NtzLnkdW nraj myyJ Nfspfifffhfr nraj ehd czueNjh czuhkNyh
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
28
nraj midjJg ghtqfisAk kddpgghahf with ehd J tiu nraj dDk vddhy nraaggLfpdwgt ehd ufrpakhfr nrajgt gufrpakhfr nrajgt kwWk eP vdkPJ Fwwk vdf fUJfpdw midjJg ghhhtqfisAk kddpjjUsthahf ePjhd Kjdikahdtdgt ePjhd
midjjpd kPJk Mwwy giljjtdrdquo
To Start Dursquoa with Onersquos Self
It is desirable that the person making the dursquo should first ask of it for
himselfThis is so for a number of reasons Firstly a person
should desire all good for himself so it does not make sense to
pray for others and forget onersquos self Secondly the fact that a
person prays for himself shows that what he is praying for is an
important goal and objective In other words this ensures that
he desires for his brothers what he desires for himself Thirdly
it increases him in his sincerity in this dursquoa for verily mankind is
weak so when he makes dursquoa only for his brother it is possible
that it will not be as sincere as when he makes a dursquoa for himself
and his brother
This principle is demonstrated in a number of Qurrsquoanic verses such as
ldquoO Allah ( ) Forgive us and our brothers (in faith) who have
preceded us(Surah al-Hasher 10)
ldquoAnd he (Musa) prayed O my Lord Forgive me and my brother and
enter us into your Mercyrdquo(Surah al-Araf 151)
ldquoO Our Lord Forgive me and my parents and all of the believers the
Day the account will be takenrdquo(SurahIbrahim 41)
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
29
ldquoAnd seek Forgiveness (O Muhammad) for your sins and for the
believing men and womenrdquo(Surah Muhammad 19)
Likewise this principle is affirmed by the practice of the Prophet ( )
Ubayy Ibn Karsquob reports that whenever the Prophet ( )
remembered someone and prayed for him he would begin with
himself( Abu Dawud from Ubay ibn Karsquoab)
However this was not the constant habit of the Prophet ( ) for
there are other narrations to show that sometimes he ( ) would
pray for another person without praying for himself For example
when he was speaking about Hajar Ismarsquoilrsquos mother he ( ) said
ldquoMay Allah( ) have mercy on the mother of Ismarsquoil Had she left
Zam Zam (to flow and not with some sand) it would have been a
clear lakerdquo169 (al-Bukhari from Anas ibn Malik)
He also said regarding Hassan ibn Thabit ldquoO Allah ( ) Help him
with the Holy Spirit (the Angel Jibril) and for Ibn Abbas O Allah ( )
Grant him an understanding of the Religion
These and other examples besides these show the permissibility of
making a dursquoa without mentioning onersquos self but in general it is
recommended to do so
14 JMit Mukgpjjy
xUtu JMf NflfpdwNghJ mtu Kjypy jdffhfNth myy gpwUffhfNth Nflfyhk J mtutu tpUggpy jqfpAssJ vdpDk xUtu jdffhfNt Kjypy NflgJ tpUkgjjffJ Vnddpy mjwF rpy fhuzqfs KditffggLfpdwd
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
30
1xUtu midjJ eyTfSk jdfFf fpilff NtzLk vd Mir nfhsthu Mdhy kwwtUffhf Kjypy gpuhujpffpdwNghJ mtTzuTfs JzlggLtjpyiy NkYk gpwUffhf vd MukgpfFkNghJ guejstpyhd vzzqfs NjhzWtJk kpfTk mupJ
2ldquoxU K]ypk jdfF tpUkGtijNa gpw rNfhju
K]ypKfFk tpUkg NtzLkrdquo vdw `jPjpdgb xUtd jdffhff NflfpdwNghJ gpwUffhfTk mNj tplaqfisf Nflfj JzlggLthd
3xUtd jdffhftdwp gpwUffhf vdf NflfpdwNghJ mjpy G+uzkhd cdikj jdik FiwthfNt fhzggLk vdpDk jdffhfTk gpddu gpwUffhfTk NflfpdwNghJ mqF G+uz czikj jdikia mtjhdpffyhk
k Kiwapid myFuMd gy lqfspy
RlbffhlLfpdwJ ldquovqfs iwth vqfisAk ekgpfifAld vqfis Kejptpll vqfs rNfhjuufisAk kddpgghahf (my `u - 10)
egp ]h (miy) mtufs gpuhujpjjhufs ldquovd with vdidAk vd rNfhjuidAk kddpgghahf vqfis cd mUspy Eiotpgghahf eP fUidahsufspy kpfTk fUidahsd (my muhg - 51)
egp gwh`Pk (miy) mtufs gpdtUkhW gpuhujpjjhufs
ldquoiwth vdidAkgt vd ngwNwhiuAkgt ekgpfif nfhzNlhiuAkgt tprhuiz eilngWk ehspy kddpgghahf (gwh`Pk - 41)
myyh` egp K`kkj (]y) mtufSfFf $wpdhd
ldquockJ ghtjjpwfhfTkgt ekgpfif nfhzl
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
31
MzfSffhfTkgt ngzfSffhfTkgt ePu kddpgGf NflgPuhf ePqfs aqFtijAk jqFtijAk myyh` edfwpthd (K`kkj - 19)
ej eilKiw egp (]y) mtufsJ ehshej eilKiwfspYk fhzggllikia mtjhdpffyhk cig
gpd fg (wop) mtufs mwptpffpdwhufs ldquoegp (]y) mtufs gpuhujiz nrafpdw Neunkyyhk NtW rpyiuAk Qhgflb mtufSffhfTk gpuhujjiz Gupthufs mtufs Kjypy jdidf nfhzNl
gpuhujjizia Mukgpgghufsrdquo (mG+jhT+j)
J khjjpuk egp (]y) mtufsJ njhlueNjurrpahdgt epiyahd eilKiwayy khwhf rpy Ntiyfspy jdffhftdwp gpwUffhf khjjpuKk egp (]y) mtufs gpuhujpjjikfF gy rhdWfs fhzggLfpdwd
md] gpd khypf (wop) mtufs mwptpffpdwhufs ldquoegp gwh`Pk (miy) mtufsJ jha mdid `h[uh mtufisg gwwp egp (]y) mtufs NgRkNghJ
$wpdhufs ldquomyyh` ]khaPypd (miy) jhafF mUs nrathdhf kziz midffhfJ mggbNa ]k]kik tplbUejhsh mJ gputhfpjJ ngUk Xu Fskhf MfpapUfFNk (G`hup)
NkYk egp (]y) mtufs `]]hd gpd jhgpj gwwpf
$WkNghJ ldquowith [pguPiyf nfhzL mtUfF
cjTthahfrdquo NkYk gD mggh] (wop) mtufSffhfg
gpuhujpfFk NghJ ldquowith khuffjjpd tpsffjij
mtUfFf fwWf nfhLgghahfrdquo vdg gpuhujpjjhufs
Nkw $wggll `jPjfSk J Nghdw gy `jPjfSk xUtu gpuhujpfFkNghJ jdffhftdwp gpwUffhfTk
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
32
khjjpuk gpuhujpff KbAk vdgjwF rpwej rhdwhf mikfpdwJ jdgb nghJthf kwwtufSffhfTk gpuhujpggjwF mZkjpAzL vdgJkftzjjpwnfhssjjffJ
To Pray for all Muslims
Part of the completeness of onersquos iman is that a person loves for his
brother what he loves for himself Therefore just as he desires that
he be guided to the truth and be forgiven for his sins so too should
he desire the same for his fellow Muslims
The Prophet ( ) is commanded in the Quran to seek forgiveness
(from Allah( ) for your sins and the sins of the believing men and
women
And the Prophet ( ) said ldquoWhoever seeks forgiveness for the
believing men and woman then a good deed will be written for him
for every single believing man and women (that he prayed for)
So it is encouraged for the Muslim to remember all of his brothers and
sisters when he is making a dursquoa and to pray for the entire Muslim
ummah He should also pray against the enemies of Islam against
tyrants and non-Muslim rulers that fight and torture the Muslims All
of this is a sign of the personrsquos own iman and is contained within the
etiquette of dursquoa
Of particular importance is that a person prays for his own parents (if
they are alive or if they died as Muslims) Allah specifically
instructs the believers in this respect ldquo and lower unto them the
wings of humility and mercy and say lsquoO My Lord Have mercy on
them even as they took care of me while I was young
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
33
15midjJ K]ypkfSffhfTk gpuhujpjjy
xU K]ypk jdfF tpUkGtij gpw K]ypKfFk tpUkGtJ ltkhdpd xU mkrkhFk MfNt Xu K]ypk jdfF Neutop fhlLkhW jdJ ghtqfis kddpfFkhW iwtdplk gpuhujpffpdw Ntiy jdJ rNfhjuDffhfTk gpuhujpggJ mtrpakhFk vdNtjhd egp (]y) mtufs Xu K]ypk jdffhfTk ekgpfif nfhzl Mzfs ngzfSffhfTk myyh`tplk ghtkddpgG NtzLkhW
fllisapllhufs egp (]y) mtufs $wpdhufs ldquoahu ltkhd nfhzl MzfSffhfTk ngzfSffhfTk gpuhujpffpdwhNuh mtu vjwfhfg gpuhujpffpdwhNwh mej edik mtUfFk kwWk ekgpfif nfhzl xtnthU
MDfFk ngzZfFk vOjggLkrdquo
ej `jP] vej xU K]ypkhapDk gpuhujpffpdwNghJ jdJ midjJ rNfhju rNfhjupfisAk KO K]ypk ckkhitAk epidTgLjj NtzLk vdj JzLfpdwJ NkYk mtu ]yhjjpd vjpupfSfF vjpuhfTk nfhLqNfhy GupAk MlrpahsufSfF vjpuhfTk K]ypkfisf nfhLikggLjJk K]ypk myyhj MlrpahsufSfF vjpuhfTk gpuhujpggJ mtrpakhFk itaidjJk gpuhujizapd xOqF KiwAk ltkhdpd milahsKkhFk
NkYk xUtd jdJ ngwNwhUffhf mtufs kuzpjjpUejhYkgt capNuhL UejhYk mtufSffhfg gpuhujpff NtzbaJ kpf kpf mtrpakhFk ltkhd nfhzNlhUfF tpNlkhf myyh` gpdtUkhW
mwpTWjJfpdwhd ldquomdGld gzpT vDk wfifiaAk mttpUtUffhTk jhojJtPuhf NkYkgt iwth rpW tajhf UfFkNghJ vdfF UtUk uffk fhlbaJ
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
34
Nghy eP mttpUtUfFk uffk fhlb mUs nrathahf
vdW NflgPuhfrdquo (gD ]whaPy - 24)
To say lsquoAminrsquo
When a person is listening to another person make dursquoa it is
recommended that he say lsquoAminrsquo which means lsquoO Allah ( ) Accept
( or Respond to) this dursquoa
It is stated that the phrase lsquoAminrsquo is one of the specialities of this
nation and that no nation before Islam had been given it This is
inferred from the hadith in which the Prophet ( ) said ldquoThe Jews do
not envy you for any matter as much as they envy you for Amin and
for giving salams to one another
The purpose of saying lsquoAminrsquo is so that it might increase the chances
that a personrsquos dursquoa be answered It is like repeating the dursquoa over
again except that instead of going into all the details of onersquos dursquoa it
is all summarised in the one phrase lsquoAminrsquo which means as
mentioned lsquoO Allah ( ) Respond (to the dursquoa)rsquo So it is like another
dursquoa after the first one
Of course there are certain dursquoas that should be done privately not in
a group and there are others that are done in a group Examples of
the first type are most of the dursquoas that a person does during the day
and night It is an innovation to a group dursquoa for say entering the
house or after finishing the salat An example of the second type is
the dursquoa that is done in qunut where the imam makes a dursquoa and the
congregation behind him says lsquoAminrsquo Likewise if the person giving
the Friday sermon makes a dursquoa the congregation is encouraged to
say lsquoAminrsquo after his dursquoa Furthermore to say lsquoAmin after reciting
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
35
Surah al-Fatihah is encouraged regardless of whether one is praying
or reciting it outside the prayer and regardless of whether one is the
imam or the follower At all such times lsquoAminrsquo should be stated with
an audible voice
There is a difference of opinion whether one should say lsquoAminrsquo after
onersquos own dursquoa but it seems that the general rule of lsquoAminrsquo does not
differentiate between a personrsquos own dursquoa and when a person is
listening to anotherrsquos dursquoa so it is permissible for a person to say
lsquoAminrsquo after his own dursquoa
When Musa prayed to Allah ( ) to punish Pharaoh it is said that
Harun was behind him saying lsquoAminrdquo Yet even though only Musa
was actually saying the dursquoa Allah ( ) said in the Qurrsquoan Your (both
of you) prayers have been answered
16MkPd $wy
ldquoMkPdrdquo vdw tthuijg gpuNahfk jwF Kddu NtW vej xU rfjjpwFk nfhLffgglhj ej rfjjpwF khjjpuk nfhLffggll tpNlkhd xdwhFk jid egp (]y) mtufs $wpa gpdtUk `jPjpypUeJ czue
nfhss KbAk egp (]y) mtufs $wpdhufs ldquoA+jufs cqfSfF MkPd $WtjwFk xUtUfnfhUtu ]yhk $WtjidAk ghujJ nghwhik nfhstJNghy NtW
vjwFk nghwhik nfhstjpyiyrdquo
MkPd nrhytjd Nehffk rpyNtiy Fwpjj egUila gpuhujiz mqfPfupffggLtjwF myyJ tpilaspffggLtjwFupa rejuggk mjpfupffyhk vdgjdhNyahFk NkYk MkPd $Wtjd yk Fwpjj JM kPzLk kPzLk kPllggLtJ NghyhfpdwJ J jtpu
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
36
xUtu Nflfpdw gpuhujjizapd midjJ tplaqfSk
ldquoMkPdrdquo vdw thujijg gpuNahfjjpy csslffggLfpdwJ
nghJthf JMffspy jdpahff Nflfgglf$ba kwWk $llhff Nflfgglf$bait vd U tifahd JMffs fhzggLfpdwd cjhuzkhf fhiy khiy JMffs csslqfshf ehs KOJk Xjgglf $ba myyJ Nflfgglf $ba rejug JMffs jdpahff Nflfgglf$ba JMffspd glbaypy csslffggLk mtthNw tPLfSfFs EioAkNghJgt IqfhynjhOiffSfFg gpddhy NflfggLk JMffSk ttifiaNa rhUk twiw $llhf XJtJ NflgJ gpjMthFk Mdhy njhOifapy FDjjpdNghJ XjggLk JMitf NflFkNghJ VidNahu MkPd $wNtzLk mtthNw wh ghjjp`h Xjpa gpddUk MkPd $wNtzLk xUtu wh ghjjp`hit njhOifapy XjpdhYk rup njhOif myyhj epiyapy XjpdhYk rup myyJ khkhf UejhYk rup kkhf UejhYk rupNa midjJ epiyfspYk wh ghjjp`h Xjpa gpddu MkPd $WtJ mtrpakhFk
xUtu gpuhujjiz nrafpdwNghJ mtu jdfFj jhNd MkPd $wntzLkh yiyah vdw tplajjpy fUjjgpggpuhaqfs fhzggLfpdwd Mdhy Fwpggpll JMtpd gpddhy MkPd $wNtzLk vdw rllk JM Nflgtu nrtpNawgtu vdW NtWgLjjggltpyiy khwhf MkPd $Wjy vdw tplak nghJthfNt $wgglbUggjhy xUtu jdfFjjhNd MkPd $WtJk mDkjpffjjffjhFk
Poetry in Dursquoa
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
37
What is meant by lsquopoetryrsquo is excessive rhyming of words and
matching word patterns in each sentence since this does not befit the
humility that should accompany dursquoa However if such rhyming is not
excessive or comes naturally to the tongue then it is allowed as
some of the Prophetrsquos ( ) dursquoas contained rhyming phrases What is
prohibited is excessive rhyming or going out of onersquos way to ensure
it such that the dursquoa resembles poetry
17 yffpa eajJld Nflly
mjhtJ ldquoxUtu gpuhujpffpdwNghJ mLfF nkhopapy Xir eajJld $ba nrhwgpuNahfqfisg gadgLjjp
myyh`tplk gpuhujpggijf J FwpfFkrdquo czikapy J gpuhujizapy mikagngw Ntzba gzpTj jdikfFg nghUjjkwwJld Njitaww Xu nrawghLkhFk vdpDk xUtu kpjkpQrpa tifapy mtthwhd thujijg gpuNahfjijg gadgLjjhjpUggpd myyJ ayghfNt mtthwhd thujiijg gpuNahfqfis gadgLjJgtuhf Uggpd mjpy jtwpyiy Vnddpy egp (]y) mtufSila gpuhujizfspYk tthwhd jdikfs fhzgglbUggjid mtjhdpffyhk
Transgression in Dursquoa
Dursquoa has certain limits and if one goes beyond these limits one is
transgressing in making dursquoa Allah ( ) says in the Qurrsquoan Make
dursquoa to your Lord in humility and in secret Verily He does not like
the transgressors
There are a number of ways that a person can transgress in his dursquoa
such as Asking for things that are prohibited it is the height of
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
38
transgression to demand from your Creator those things that he has
prohibited for you either in this life or in the life Hereafter A person
should realize his place and status in front of his Creator and beware
of exalting himself to where he thinks that he is above his fellow
creations and is allowed to do what they are prohibited from doing
As Allah says in the Qurrsquoan concerning the Jews The People of the
Scriptures ask you to cause a Book to descend upon them from the
Heavens Indeed they asked Moses for an even greater (thing) for
they said lsquoShow us Allah( ) in publicrsquo
Exaggerating in dursquoa the narration shows what is meant by
exaggeration in dursquoa
18 JMtpy vyiy kPwpr nryyy
JM rpy tiuaiwfisf nfhzLssJ xUtu mttiuaiwfis kPWthuhapd mtu vyiy kPwpatuhfNt fdpffggLthu myyh` my FuMdpy gpdtUkhW
FwpggpLfpdwhd ldquoePqfs gzpthfTk nksdkhfTk cqfs iwtid mioAqfs eprrakhf mtd vyiy
kPWNthiu Nerpggjpyiyrdquo
xU kdpjd jhd nrafpdw gpuhujizfspy gy topfspy vyiy kPwprnryfpdwhd cjhuzkhf jLffggll tplajij Nflly myyh`tpdhy jil nraaggll Xu tplajij tTyf edikffhfNth myyJ kWikapd eyTffhfNth NflgJ vyiy kPWtjd cauej fllkhFk xU kdpjd myyh`tpd Kddpiyapy jdJ epiy kwWk juhjujij mwpeJ nfhssNtzLk NkYk mtdhy gilffggll midjJ gilggpzqfisAk tpl jdid NkdikggLjjp itjjpUffpdwhd vdgijAk mtwwhy nraa Kbahjtwiwnayyhk jdfF
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
39
nratjwF mDkjpjjpUffpdwhd vdgijAk mtd czueJ nfhssNtzLk
Not Expecting a Response
Although this topic has been discussed in the etiquette of dursquoa
because of its importance it is reiterated here Too many people
expect that Allah( ) will not respond to their dursquoa and it is possible
that the only reason that their dursquoa is not responded to is because of
this presumption of theirs
It is part of onersquos iman to expect the best from Allah( ) and to be
sure that Allah( ) will respond to your dursquoa as He is the Ever ndash
Merciful all Powerful
Ponder over this beautiful statement from Sufyan ibn Uyaynah when
he said ldquoLet none of you think that his dursquoa will not be answered
because of (the sins) that he knows of himself Indeed Allah ( )
responded to the dursquoa of the worst of the creation Iblis may Allah(
) curse him when he said ldquoO My Lord Give me respite until the
Day of Judgementrdquo He replied lsquoThen you are of those who have
been reprievedrsquo
So if even Iblisrsquos dursquoa can be accepted then surely the dursquoa of a
sinner has more right than his
19 gjpiy vjpughuffhik
J JMtpwfhd xOqFtpjpfspy csslqFfpdw Xu gFjpahFk mjpfkhNdhu jhk nraAk gpuhujizfF myyh` gjpymypggjpyiy vdw jtwhd rpejiziaf nfhzLssdu tthwhd rpejizfs mtufSila
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
40
gpuhujjizfs epuhfupffggLtjwFk rpyNtiyfspy fhuzkhfp tpLfpdwd
xU kdpjd myyh`tplk nraAk gpuhujjizapd tpisthf myyh` VNjh Xu tifapy jdfF tpilaspgghdgt rpwej gjpiyj jUthd vdW ekGtJ ltkhdpd Xu gFjpahFk Vnddpy myyh` fUizahsDk kpfTk mdghsdhfTk Uffpdwhd
Rgahd gpd ciadh Xu mofpa $wnwhdiwf
$Wfpdwhu ldquoxUtu jhd nraj Fwwjjpd fhuzkhf mtu nrafpdw gpuhujjizfs mqfPfupffgglkhllhJ vd cqfspy ahUk vzzptpl Ntzlhk eprrakhf myyh` mtdJ gilggpzjjpy kpfTk fPojjukhd gyPrpd miogGfFk tpilaspjjpUffpdwhd - myyh`
mtidr rgpgghdhf mtd myyh`tplk ldquovdJ with kWik tiu vdfF mtfhrk jUthahf vdf NfllNghJ
myyh` eP mtfhrkspffggLfpdwhardquo vd gjpyypjjhd
vdNt gyPrpd JM VwWfnfhssgglbUffpdwnjdpy rprrakhf mtid tpl Xu ghtpapd JM cupik ngwwjhFk
To Look Upwards During the Prayer
The Prophet ( ) prohibited a person from raising his eyes towards
the skies while making a dursquoa in salat for he said Surely the people
will stop raising their eyes towards the skies while they make dursquoa
during salat or their sight will be snatched away from them (Muslim
1321)
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
41
The desired humility of dursquoa will not be achieved when one raises
onersquos head arrogantly towards the skies rather one should have a
humble and lowly appearance
20 JMtpdNghJ Nky Nehffpg ghujjy
egp (]y) mtufs njhOifapy gpuhujpfFkNghJ xUtd jdJ ghuitia Nky Nehffpj jpUgGtijj jLjjhufs
egp (]y) mtufs $wpdhufs ldquonjhOifapy kffs gpuhujpfFkNghJ jkJ ghuitia Nky Nehffpj jpUgGtij jtpueJ nfhsslLk myyJ mtufsJ
ghuit mtufis tplLk gwpffggLkrdquo (K]ypk) Vnddpy thid Nehffp xUtd jd jiyia caujJfpdwNghJ mqF vjpughuffggLk gzpT ngwWf nfhssgglkhllhJ
Dursquoa while Prostrating
This is the most noble posture that a worshipper can be in for it is the
epitome of humility and submissiveness And how can it not be
when a person in prostration lowers his face ndashthe most noble and
sacred part of his body ndash to the dust seeking the pleasure of his Lord
This is why this posture is the most beloved by Allah ( ) all Glory
and Praise be to Him Abu Hurayrah narrated that the Prophet ( )
saidrdquo The closest any worshipper can be to his Lord is while he is in
prostration so increase your dursquoas in it
21 R[_J nraAkNghJ JMf Nflly
xUtDila njhOifapy kpTk rpwejgt cauej epiy myyJ lk R[_Jila epiyahFk R[_J gzpTj jdikfF Xu rpwej vLjJffhllhFk xUkdpjd jdJ
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
42
kpfTk Kffpakhd cauthd gFjpahd jiyia iw MjuitAk iw mdigAk vjpughujJj jiuapdkPJ gjpffpdwhd vdwhy mJ vtthW cauthd epiyahf Uff KbahjpUfFk vdNtjhd myyh` e epiyia kpfTk Nerpffpdwhd egp (]y) mtufs $wpajhf
mG+`_iuwh (wop) mtufs mwptpffpdwhufs ldquovej xU mbahDk R[_J nraAkNghJ meepiyapy myyh`TfF kpf neUffkhfNt Uffpdwhd vdNt meepiyapy cqfs gpuhujizfis mjpfupjJfnfhsSqfs
vdwhufsrdquo
Dursquoa Before the End of Salat
After a person has finished his tashahhud and before he actually says
salam he should supplicate with any dursquo a that he likes as this is one
of the times of response
Ibn Masrsquoud narrates I was once praying and the Prophet ( ) Abu
Bakr and Umar (were all present) When I sat down (in the final
tashahhud) I praised Allah( ) then sent salams on the Prophet ( )
then started praying for myself At this the Prophet ( ) said Ask
and you shall be given it Ask and you shall be given it Another
proof of this is the hadith given in the following section
22 njhOifia KbggjwF Kd JMf Nflly
xUtu njhOifapy Wjp mjj`paahjJ Xjp Kbjj gpddu ryhk nfhLggjwF KdDss rejuggKk JM mqfPfupffggLk rejuggqfspy xdwhFk vdgjhy mtu tpUkGfpdw tplajij iwtdplk NflLfnfhssyhk gD k]Cj (wop) mtufs mwptpffpdwhufs xU Kiw ehd njhOJnfhzbUeNjd mgNghJ egp (]y) mtufsgt
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
43
mG+gffu (wop)gt cku (wop) NghdNwhu midtUk mqfpUejhufs ehd Wjp mjj`paahjjpy UeJ myyh`itg GfoeJgt egp (]y) mtufs kPJ ]ythjJf $wpagpddu myyh`tplk gpuhujpff
MukgpjNjd mtNtiy egp (]y) mtufs ldquoNfOqfs tpilaspffggLtPufsgt ePqfs myyh`tplk NfSqfs
ePqfs tpilaspffggLtPufs vdW $wpdhufsrdquo
Dursquoa After the Salaat- There are numerous narrations that
show that this time period is one during which dursquoas are answered
Abu Umamah al-Bahili asked the Prophet ( ) ldquo O Messenger of
Allah ( ) Which dursquoa is the most likely to be responded tordquo The
Prophet ( ) replied In the latter part of the night and after the
obligatory prayersrdquo( Reported by al-Tairmidhi (3499)and others)
In fact the Prophet ( ) stressed this time period to those whom he
loved for he said to Mursquoadh ibn Jabal O Mursquoadh I swear by Allah (
) I love you Therefore do not forget to say after each prayer lsquoO
Allah( ) help me to remember You and to thank You and to perfect
my worship for Yoursquo( AbuDawudauthenticted by al- Albani in Sahih
al-Jami (7969)
It should be mentioned that there is a difference of opinion amongst
scholars over the exact meaning of lsquoafter the obligatory prayersrsquo and
this stems from the Arabic word that is used to convey the meaning of
lsquoafterrsquo for the word used is dubur Some scholars such as Shaykh al-
Islam Ibn Taymiyyah considered the meaning of this hadith to apply
to the time period before one says the final salam of the prayer and
after one has finished reciting the tashahhud So according to those
that follow this opinion the word dubur would translate as at the end
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
44
and not lsquoafterrsquo According to this opinion the time period would be
the same as that mentioned in the previous section
However other scholars understand this hadith to mean the time
period after the prayer finishes and the word carries both meanings
as Ibn al- Qayyim mentioned ( Zad al-Marsquoad1305)
23 njhOiffFg gpddhy JMf Nflly
njhOiffFg gpddhy NflfggLk gpuhujiz mqfPfupffggLk vdgjwF gy `jP]fs Mjhukhff
fhzggLfpdwd ldquomG+ ckhkh my gh`pyP (wop) mtufs egp (]y) mtufsplk myyh`tpd JjNu vej JM kpf mjpfkhf tpilaspffggLk vd tpdtpdhufs mjwF
egp (]y) mtufs ldquoutpd WjpggFjpgt gushd
njhOiffSfFg gpddhy NflfggLfpdw gpuhujjizfsrdquo
vd gjpyypjjhufsrdquo ( jpukpjp)
egp (]y) mtufs ej Neujij jdfF kpfTk NerjjpwFupatuhd KMj gpd [gy (wop)fFf
$wpffhlbdhufs ldquoKMNj myyh` kPJ Mizahf ehd cdid kpfTk NerpffpdNwdgt Mifahy xtnthU
njhOiffFg gpddhYk ldquowith cdid epidT $utjwFgt cdfF edwp nrYjJtjwFgt cdffhfNt vdW vdJ tzffjij cWjpahf itjjpUggjwF
vdfF cjtp Gupthahf vdf $Wthahfrdquo vdwhufsrdquo (mG+jhT+j)
Nkw$wggll `jPjpy lkngWk ldquogushd njhOiffSfFg gpddhy vdw thrfjjpy mwpQufs kjjpapy fUjjgpggpuhaqfs fhzggLfpdwd qF
ldquogpddhyrdquo vdw nrhyiyf Fwpff ldquoJGurdquo vdw nrhy
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
45
gpuNahfpffgglLssJ naFy ]yhk khk gDijkpaah (w`) mtufs ej `jPjpd fUjij mbggilahff nfhzL gpdtUkhW FwpggpLfpdwhu
ldquo`jPjpy FwpggplgglLss ldquoJGurdquo vdw nrhy xUtu njhOifapy Xj Ntzba midjijAk Xjp ]yhk nfhLggjwF KdDss NeujijAkgt mjj`paahjJ Xjp ryhk nfhLjjjwFg gpdDss NeujijAk uzilAk
FwpffpdwJrdquo vdfpdwhufs vdNt ffUjijf nfhzL
ldquoJGurdquo vdw nrhyypwF ldquogpddhyrdquo vd nkhopngauggij
tpl ldquoKbtpyrdquo vd nkhopngauggNj nghUjjk vdf
FwpggpLfpdwhurdquo
vdpDk NtW rpyu ej `jP] njhOif G+uzkhf Kbejjd gpddu JMf Nflgijjjhd FwpggpLfpdwJ
mNjNtiygt Fwpjj ldquoJGurdquo vdw nrhy khk gD ijkpaah FwpggpLtJNghy uzL epiyfSfFk nghUjjkhdJ vdfpdwdu (]hJy kMj)
An Hour on Friday-
There is a special hour on Friday during which all prayers are
accepted and answered by Allah ( ) all Glory and Praise be to Him
This is part of the blessings that Allah( ) has blessed this day with
over all the other days of the week
Abu Hurayrah narrated that the Prophet ( ) said ldquo On Friday there
is an hour during which if any Muslim is standing in front of Allah
in salat and asking Allah( ) for something good he will be granted
his requestrdquo
Then he made a sign with his hands showing that it was a very short
period of time ( al-Bukhari (935)
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
46
There are numerous opinions as to the exact hour of Friday during
which this occurs but two opinions are the strongest when the imam
sits down between the two khutabs until the end of the khutbah and
after the Asr prayer until the Maghrib prayer Ibn al-Qayyim
preferred the second over the first one Zad al-Ma-ad 1378-396) This
because of the following hadith
Friday has twelve hours (or parts to it) There is one hour during
which if a Muslim asks Allah( ) anything Allah( ) will give it to him
so find it during the last hour after Asr(Abu-Dawud (926)
This is also the opinion of the vast majority of early scholars as also of
the Prophetrsquos ( ) Companions ndash that this hour occurs after lsquoAsr
prayer right before senset(al-Hilalirsquos book pp50-55)
24 ntsspf fpoik ndash [kMTila ehspy JMf Nflly
ntsspf fpoikapy tpNlkhd Xu NeuKzL mej Neujjpy NflfggLfpdw gpuhujjiz VwWf nfhssggLtJld myyh`tpdhy tpilaspffggLfpdwJ J Vida ehlfistpl tpNlkhf ntsspf fpoikfF myyh` toqfpa rpwgghFk
egp (]y) mtufs $wpajhf mG+ `iuuh (wop) mtufs
mwptpffpdwhufsgt ldquontsspf fpoikfspy Xu NeuKzL meNeujjpy ahu myyh`tplk gpuhujpffpdwhNuh eprrakhf myyh` mtUila gpuhujjizfF tpilaspffpdwhd gpddu egp (]y) mtufs jdJ
fujijf fhlb ldquomJ kpff FWfpa Neukrdquo vd
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
47
Rlbffhlbdhufsrdquo Nkwgb `jPij mbggilahff nfhzL Fwpjj Neuk vJ vdgJ njhlugpy mjpfkhd fUjjgpggpuhaqfs fhzggLfpdwd MdhYk mtwWs uzL fUjJffs kpfTk cWjpahdjhFk
ldquokhk Fjgh XJkNghJ uzL FjghffSffpilapy mkUk Neuk njhlffk [kM KbAk tiuAss NeuKkgt m]Uila Neuk njhlffk kupGila Neuk tiuahd
fhyggFjpahFkrdquo khk gDy ifAk (w`) mtufs Kjyhtij tpl uzlhtijNa Rllf fhlLfpdwhu (]hJy kMj) jid gpdtUk `jPij mbggilahff
nfhzL FwpggpLfpdwhu ldquontsspf fpoikfspy gzzpuzL kzpjjpahyqfspy xU kzp Neuk czL vej K]ypkhapDk mej Neujjpy ahjhapDk xdiwf Nfllhy eprrakhf myyh` mjidf nfhLgghd vdNt m]Uila NeujjpdgpdDss Neujjpy mjid Njbg
ngwWf nfhsSqfsrdquo (mG+jhT+j) JNt ]`hghffs clgl mjpfkhNdhupd fUjJkhFk
When Waking up at Night
When a person wakes up in the middle of the night only to go back
to sleep again if he remembers Allah( ) at this time his dursquoa will be
accepted
The Prophet ( ) stated Whoever wakes up at night and says
lsquoLailaha illa Allah Wahdahu la shrarika lah lahul at-mulk wa
lahualhamd wa huwa ala kulli shayin Qadir Alhamdu lillah wa
SubhanaAllah walailaha illaalla waAllahu akbar wala hawla wala
quwwata illa bi Allahrsquo and then saysrsquoO Allah forgive mersquo or
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
48
makes a dursquoa then he will be responded to And if he performs wudu
and prays then his prayer will be accepted
25 utpy tpopjnjOeJ JMf Nflly
xUtd utpd eL eprpapy tpopjnjOeJ myyh`it epidT $ueJ mtdplk vjidahtJ Ntzbdhy myyh` mtdJ gpuhujizia VwWf nfhsfpdwhd egp
(]y) mtufs $wpdhufs ldquoahu xUtd utpy
tpopjnjOeJ ldquoyhapyh` yyyyh` t`j` yhuPf y` y`y KyF ty`y `kJ t`t myh Fyyp iapd fjPumy kJ ypyyh` tRg`hdyyh`p tyhapyh` yyyyh` tyyh` mfgutyh `ty
tyh Fttj yyh gpyyh`rdquo vdf $wp with vdid
kddpgghahf helliphellip vdj njhlueJ JM nrafpdwhNwh mtu tpilaspffggLthu NkYk mtu Tr nraJ njhOJ iwtdplk gpuhujpjjhy mJ VwWf
nfhssggLk vdf $wpdhufsrdquo
When the Soul of a Person is Taken
During this frightening occasion when a person is in the last stages of
life and is about to enter his life of eternity bystanders shold not
make any dursquoa except for good This because the angels of death are
waiting nearby to take the soul of the person and they say Amin to
every dursquoa made at this occasion
Umm Salamah narrated that the Prophet ( ) entered upon Abu
Salamah (while he was on his death bed) and his eyes had fixed into a
stare (ie he had died so the Prophet ( ) closed his eye lids and
said ldquo When the soul leaves the body the eyes follow it)
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
49
At this the people of Abu Salamahrsquos house began crying and the
Prophet ( ) further said ldquoDo not ask for yourselves anything but
good for the Angels will say Amin to all that you ask for O Allah ( )
forgive Abu Salamah and raise his ranks among those who are
guided
Therefore whenever a person is in the presence of one who is about
to die he should pray to Allah( ) for all that is good for the dying
person his family and for himself
This hadith also explains why the eyes of those who are dead are
always found to be in a stare looking upwards since the eyes follow
the soul s as it leaves upwards in the hands of the angels of death
26 xUtUila kuzjjWthapy JMf Nflly
ej mghafukhdgt xUtd jdJ thoehspd Wjpj jWthapy UffpdwNtiyapy mtdUfpy UgNghu kkdpjDffhf eyTfisNaadwp NtW vjidAk myyh`tplk gpuhujpffkhllhufs vdNt tNtiy gpuhujjpffpdwnghOJ capiuf ifggww jahuhf UfFk kyfFfs mqF NflfggLfpdw xtnthU gpuhujizfFk MkPd $wpfnfhzbUgghufs
ckK]ykh (wop) mtufs mwptpffpdwhufs ldquomG+ ]ykh kuzj jWthapy UffpdwNtiy egp (]y) mtufs mtuplk tejhufs mtNtiy mtUila ghuit tpiwjj ghuitahf UejJ (mtu kuzpjjpUejjhy mtUila ghuit Nky Nehffp UejJ) vdNt egp
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
50
(]y) mtufs mtUila fzfis btplL
ldquoxUtUila capu mtUila cliy tplLk gpupAkNtiy mtUila fzfs mjidj njhlueJ nryYk vdf $wpdhufs mtNtiy mG+ ]ykhtpd tPlby UeNjhu moyhdhufs mgNghJ egp (]y)
ldquoePqfs eyTfisNaadwp NtW vjidAk gpuhujpff Ntzlhk ePqfs Nflfpdw gpuhujizfF kyfFkhufs
MkPd $Wfpdwhufs vdf $wptplL ldquoiwth
mG+]ykhtpd ghtqfis kddpgghahfrdquo vdg
gpuhujpjjhufsrdquo
vdNt ahuhapDk kuzjjUthapy Uggtuplk nrythuhapd mtu midjJ epyTfisAk mtUffhfTk mtUila FLkgjjpwfhfTk dDk jdffhfTk Nflf NtzLk
NkYk ej `jP] xUtu kuzpfFkNtiy mtUila capu kyfFfshy vLjJr nryyggLfpdwNghJ mtUila fzfs NkyNehffp tpiwjj epiyapy
UfFk vdgijAk tpsffpf fhlLfpdwJ
At the crowing of a Rooster
Abu Hurayrah (ra) narrated that the Prophet ( ) said ldquoWhen you hear a
rooster crowing then ask Allah( ) for His Bounties for it has seen an angel
and when you hear a donkey braying then seek refuge in Allah( ) from
Shaytan for it has seen a Shaytan
27 Nrty $TfpdwNtiy JMf Nflly
egp (]y) mtufs $wpajhf mG+`iuuh (wop) mtufs
mwptpffpdwhufs ldquoePqfs Nrty $Tk rgjjij Nfllhy myyh`tplk mtdJ jaitgt jhuhsj jdikiaf
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
51
NfSqfsmit kyfFfisf fzbUffpdwdNkYk ePqfs fOijfs fjJtij nrtpkLjjhy myyh`tplk ghJfhgGj Njbf nfhsSqfsVnddpy mit
ijjhidf fzbUffpdwdrdquo
The Person Reciting the Qurrsquoan
It has been authentically narrated that peace and tranquility descend
on the one who recites the Qurrsquoan as do the angels Therefore after
reciting any portion of the Qurrsquoan we are encouraged to make a dursquoa
as it is more likely to be responded to
28 myFuMd Xjpa gpd JMf Nflly
xUtd myFuMid XJkNghJ mtdkPJ rhejpAk mikjpAk wqFfpdwJ mtthNw kyhapffhkhufSk wqFfpdwhufs MfNtjhd myFuMid Xjpa gpddu ehqfs JMf Nflf NtzLk vdj JzlgglLsNshk Vnddpy J gpuhujjid mqfPfupffggLtjwF Vww NeukhFk
The Dursquoa for a Person in his Absence
Abu al- Daarda (ra)reported that the Prophet ( ) said ldquoThere is no
Muslimworshipper who prays for his brother (Muslim) in his absence
except that an angel says lsquoAnd to you be the same
29 xUtu yyhj epiyapy mtUffhf JMf Nflly
mG+jujh (wop) mtufs mwptpffpdwhufs egp (]y)
mtufs $wpdhufs ldquoxU K]ypk jdJ rNfhju K]ypKffhf mtu yyhj epiyapy mtUffhfg
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
52
gpuhujpffpdwNghJ Xu kyfF ldquoiwth dd kdpju mtuJ rNfhjuUffhfg gpuhujpggijgNghy mtUfFk
toqFthahfrdquo vdg gpuhujpffpdwhurdquo
Confirming with the Etiquette of Dursquoa
It is essential that the one making a dursquoa conforms to all the
preconditions and etiquette that has gone before in particular
praying only to Allah( ) and concentrating on onersquos dursquoa and
praying during the blessed times and occasions during which onersquos
dursquoa is more likely to be responded to
30 JMtpwFupa NkYk rpy xOqF tpjpfs
xUtu gpuhujpffpdwNghJ JMtpwfhd Kd epgejizfs kwWk Kddu $wggll xOqF tpjpfis G+uzggLjjpaikia cWjpggLjjpf nfhss NtzLk Fwpgghf myyh`tplNk gpuhujpffpdNwd vdw vzzkgt JM NflFkNghJ jdJ kdij xUepiyggLjjpfnfhssygt JM VwWf nfhssggLk mqfPfupffggLk Neujjpy JMf Nflly
Some important etiquettes of making Dursquoa 1) Dursquoa must be preceeded by repentance of the slave Allah says in
the Quran lsquoAsk forgiveness of your Lordrsquo
2) One must not call on to other than Allah He must not seek refuge
or help from other than Allah
3) One must have absolute faith that his Dursquoa will be answered It is
narrated in a Hadith ldquoThe supplication of every one of you is granted if
he does not grow impatient and says I supplicated but it was not
grantedrdquo (Bukhari and Muslim)
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
53
4)The main purpose of Dursquoa is presence of the heart The Prophet
Muhammad ( ) said ldquo Know that Allah( ) does not answer the Duarsquoa
from a heedless heartrdquo- (Thirmidhi) Onersquos heart must be filled with
fervent desire reverence and humility when he is making Dursquoa
5) Choose the best times for the acceptance of Dursquoa Among the best
times is the time just before Fajr (dawn) the last third of the night the
last hour of Jumursquoah (Friday) when rain is falling and between the
Adhaan and iqaamah Among the best places are mosques in general
and al-Masjid al-Haraam in Makkah+ in particular although Dursquoa is
acceptable at all times
6) ldquoWhen any one of you makes dua let him start by praising
Allah( ) then let him send blessings upon the Prophet ( )
then after that let him ask for whatever he wantsrdquo Al-Albani
said it is a saheeh hadeeth (See Saheeh Sunan al-Tirmidhi
2765
When you are starting your dursquoa you should always start
by saying Bismillah- ir- Rahman- ir- Raheem Prophet
Muhammad ( ) said A dursquoa that doesnrsquot have Bismillah-
ir- Rahman- ir- Raheem at the beginning of it is rejected
A dursquoa should begin in the name of Allah( ) putting all
trust and hope in Him alone Describing Him as Kind and
Merciful creates confidence that the dursquoa will not be
rejected The dursquoa should also contain salawaat
(blessings) on Prophet Muhammad ( )
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
54
Other aspects of the etiquette of making dursquoaarsquo although they are not
waajib (obligatory) are to face the Qiblah to make dursquoaarsquo in a state of
tahaarah (purity It is also prescribed to raise the hands when making
dursquoaarsquo
The reason why onersquos dursquoaarsquo is not answered may be because he has
done something that Allaah( ) has forbidden such as having haraam
wealth ndash whether it be food or drink or clothing or accommodation or
transportation or he has taken a haraam job or the stain of sin is still
in his heart or he is following bidrsquoah (innovation) in religion or his heart
has been overtaken by negligence or when the person who is making
dursquoaarsquo is weak in himself because he is faint-hearted in his turning
towards Allaah Note Prophet ( ) said ldquo There are three types of
people who attend the Friday Prayer (1) One is a man who is
present but speaks during the Khutbah and that is his portion of the
prayer
(2) Second is a man who is present and makes supplications In his case
Allah( ) may give him what he asks if He wishes or He may not give
him what he asks
(3) Third is a person who is present and observes silence and does not
step over the necks of the Muslims nor does he harm anyone For him
there is an expiation from that Friday until the previous Friday plus an
additional three days
31 JMtpwFupa Kffpkhd xOqF tpjpfs
1mbikjJtjij gpujpepjpjJtggLjJk tifapy JM
mikjy myyh` myFuMdpy ldquoePqfs cqfs
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
55
iwtdplk ghtkddpgigf NfSqfsrdquo vdf FwpggpLfpdwhd
2myyh` myyhjtuplk Nflff $lhJ ghtkddpgghf UggpDk vkJ Njitfis Kditggjhf UggpDk ghJfhgig NtzLtjhf UggpDk vJthf UejhYk myyh` xUtdplNk Nflf NtzLk
3xUtd jdJ gpuhujiz VwWf nfhssggLk vdw cWjpahd ekgpfifAld Nflly NtzLk egp (]y)
mtufs $wpdhufs ldquoePqfs nghWik oeJ
ldquomyyh`tplk gpuhujpjNjd mJ VwWf
nfhssggltpyiyrdquo vdW $whky Uejhy cqfspy xtnthUtUk nrafpdw gpuhujiz eprrakhf VwWf
nfhssggLkrdquo (G`hupgt K]ypk)
4JM NtzLtjd gpujhd Nehffk kd mikjpia
VwgLjJtjhFk egp (]y) mtufs $wpdhufs ldquomwpeJ nfhsSqfs nghLNghffhd cssk nfhzltufs
NflFk gpuhujizfF myyh` tpilaspggjpyiyrdquo (jpukpjp) vdNt xUtu JMf NflfpdwNghJ mtUila cssk Mutk epiwejjhfTk fzzpak epiwejjhfTk Ujjy NtzLk
5JMf FlFkNghJ JM VwWf nfhssggLk kpfg gpujhd Neuqfisj njupT nraa NtzLk cjhuzkhf g[UfF Kejpa Neukgt [kMTla ehspd Wjp Neuqfsgt kio nghopAkNghJgt mjhDfFk fhkjjpwFk ilggll Neukgt lqfspy kpfr rpwej lkhd gsspthayfspy itjJgt k][pJy `uhkNghdw lqfisAk NeuqfisAk Fwpggplyhk vdpDk nghJthf vyyh NeuqfspYk JMtpwF tpilaspffggLk vdgJk fUjjpwnfhssggl NtzLk
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
56
6ldquocqfspy ahuhapDk xUtu gpuhujiz Gupejhy Kjypy myyh`itg GfolLkgt gpddu egp (]y) mtufs kPJ ]ythj $wlLkgt gpddu mtuJ Njitfis
myyh`tplk KditfflLkrdquo vd egp (]y) mtufs $Wpdhufs
7JMit MukgpfFkNghJ ldquogp]kpyyh`puu`khdpuu`Pkrdquo vdf $wp Mukgpff NtzLk egp (]y) mtufs
$wpdhufs ldquogp]kprdquo $wp Mukgpffgglhj JM epuhfupffggLk xUtu NflFk JM myyh`tpd ngau $wp mtd kPJ KO ekgpfifAk MjuTk itjj epiyapygt mtdJ mdG fUiziaf nfhzL GfoeJ JM epuhfupffgglkhllhJ vdw cWjpahd ekgpfifAld Mukgpff NtzLk NkYk egp (]y) mtufs kPJ ]ythj $w NtzbaJk mtrpakhFk
8JMtpwfhd kwWnkhU xOqF tpjp Rjjkhd epiyapy fpgyhit Nehffp ifNaejpa epiyapy myyh`tplk gpuhujpff NtzLk (J th[pg - mtrpak yiy vdpDk filggpbggJ rpwejJ)
9xUtu Nflfpdw JM VwWf nfhssgglhikfF myyJ epuhfupffggLtjwFupa fhuzk xdwpy myyh`tpdhy jLffggll fhupaqfis Fwpjj egu nrajikahf Uffyhkgt cjhuzkhf `uhkhd topfspy czTgt ghzkgt cilgt ciwtplkgt NghfFtujJ Nghdwtwiwg ngwwpUffyhk myyJ `uhkhd topfspy jdJ njhopiy NkwnfhzL rkghjpjjpUffyhkgt myyJ njhlueJk ghtk nraaf $batuhf Uffyhkgt myyJ khuffjjpy mDkjpffgglhj gpjMit nraaf $batuhf Uffyhkgt myyJ mtUila cssk mylrpag NghfFilajhf Uffyhkgt myyJ JMf Nflgtu myyh`tpdghy jdid epiyggLjjpf
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
57
nfhstjpy ijupakpdik fhuzkhf jddstpy gy`Pdkhdtuhf (cWjpahd ltkhd yyhjtuhf) Uffyhk
egp (]y) mtufs $wpdhufs ldquo[kMTila njhOifffhfr nryNthu tifapduhtu
KjyhtJ ndash xUtu [kMtpwnfd gsspfFr nrdW Fjgh nraaggLkNghJ mqF Ngrpf nfhzbUgghu mJNt mqF mtu ngwWf nfhzl gyhgydhFk
uzlhtJ ndash [kMtpwFr nrdW mqF gpuhujiz Gupthugt mtu Nflgij myyh` tpUkgpdhy nfhLgghd myyJ nfhLffhjpUgghd
dwhtJ ndash [kMtpwfhfr nrdW kwwtufSila fOjJffis klffpfnfhzL KdNd nryyhkYkgt Vida K]ypkfSfF Nehtpid nraahkYk nrdW mkueJ mqF NgrggLfpdw midjJ tplaqfisAk mikjpahd Kiwapy nrtpkLgghu tthwhd kdpjUfF ej [kMtpypUeJ mLjj [kM tiufFk NkYk dW ehlfs mjpfkhf (gjJ ehlfs) nraj ghtqfSffhd kddpgG myyh`tplKzL
In conclusion
We quote ibn al-Qayyim If the dursquoa is combined with the following
factors the presence of the heart and its full concentration on the
dursquoa making dursquoa at one of the times of response a meek heart
one that is broken and humiliated in the presence of Allah( ) full of
humbleness and softness facing the qiblah In a state of wudu
raising onersquos hands to Allah( ) starting the dursquoa with praise to Allah(
) following that up with salutations upon the Prophet ( )
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
58
preceding the dursquoa with repentance and seeking forgiveness for past
sins preceding the dursquoa by giving some charity and finally entering
in upon Allah( ) and being persistent in asking Him and calling upon
Him in a state of fear and hope and performing tawassul with His
Names and Attributes then this dursquoa is hardly ever left but rather
responded to especially if the dursquoa is using the supplications that the
Prophet ( ) informed are likely to be responded to( paraphrased
from al-Darsquowa al-Darsquowa page 48)
32 Kbthf
gDy ifAk (w`) mtufs $Wfpdwhufsgt ldquoxUtu nrafpdw gpuhujiz gpdtUk jdikfSld xjjpUfFkhapd mit eprrak VwWf nfhssggLk mjhtJ xUtu jdJ gpuhujizapy kdg G+utkhfTkgt jd kdij xUepiyggLjjpa epiyapYkgt JM mqfPfupffggLk Neuk vdf FwpjJf fhllgglLss NeujjpYkgt mrrk epiwej mikjpahd cssjJlDkgt myyh`tpd Kddhy jdidg gzpej epiyapYkgt TTld fpgyhit KdNdhffpa epiyapYkgt jdJ U fuqfisAk myyh`it Nehffp Vejpa epiyapygt myyh`itg GfoeJ egp (]y) mtufs kPJ ]ythjJf $wpgt jhd nraj ghtqfis vzzp tUejpgt myyh` kPjhd jdJ Nerjij ntspggLjjpa epiyapygt mtd tpilaspgghd vdw cWjpahd vzzjJldgt mrrjJlDk MjuTlDk mtid mioff NtzLk NkYk mtdJ ngaiuAk gdGfisAk nfhzL mtid
mioff NtzLkrdquo
NkYk egp (]y) mtufs $wpdhufs xUtUila gpuhujiz kdg G+utkhf cskhuej gpuhujidahf
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
59
mikAkhapd ngUkghYk mJ tpilaspffggLk (mj
jthndashgffk-48)
To request a pious person to perform a dursquoa
It is permissible to ask a person that one feels is more pious than
oneself to make a dursquoa for one
So it is permissible to go to a scholar and say for example lsquorsquoO so-
and so- I ask that you make a dursquoa to Allah( ) that he cure my son
from such-and such an illnessrdquo
Safwan ibn Abdillah narrated ldquoI went to Syria and visited Abu al-
Darda in his home but he was present when I arrived Umm al-Darda
asked me lsquoAre you going to perform Hajj this yearrdquo I replied
that I was so she said
In that case do not forget to pray to Allah( ) for us for good for the
Prophet ( ) used to say
Similarly if a person makes tawassul to Allah( ) but by means of
something that has not been sanctioned in religion this will be an
innovation The most common type of tawassul that is done in our
times and yet is not sanctioned by the Qurrsquoan and Sunnah is
tawassul through the status of the Prophet ( )
Without a doubt the Prophet ( ) is the one single person that all
Muslims love the most He is the best of creation and the most noble
of mankind He is our leader in this world and on the Day of
Judgement and he is the righteous of all Adamrsquos children All of this
however should not cause us to raise him above the level that Allah(
) Himself chose for His Prophet( ) and that the Prophet ( )
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
60
himself was content with One only needs to look at the Christians
and the consequences that have occurred when they raised Isa ibn
Maryam above the status that he deserved to see the dangers of this
line of thinking
33 gfjp rpujijAss xUtuplk JMf NflFkhW NtzLjy
jdid tpl xUtu rpwej tzffrhypgt gfjp rpujijAsstu vdf fzpffpdw gpw xUtuplk jdffhfg gpuhujjiz nraAkhW NtzLtJ mDkjpffjjffjhFk jd gb xUtu Fwpjj eguplk nrdW cjhuzkhf vdJ kfdJ dd Neha Fzkila myyh`tplk gpuhujiz nraAqfs vdf $Wtijf $wyhk ]gthd gpd
mgjpyyh` (wop) mwptpffpdwhufsgt ldquoehd rpupahtpwFr nrdW mG+jujh (wop) mtufis mtuJ tPlby rejpjNjd mtNtiy ckKjujh (wop) mtufs vddplk ttUlk `[ffhfr nryfpdwPufsh vdf Nfllhu mjwF ehd Mk vdf $wpNddmgNghJ mtu vqfsJ eyTfSffhf myyh`tplk gpuhujpff kweJ tpl
Ntzlhk vdf $wpdhufsrdquo
xU kdpjd khuffjjpy mDkjpffgglhj xdiwf nfhzL myyh`tplk t]Pyhj NjLtJ gpjMthFk NkYk diwa fhyjjpy kpfmjpfkhfg gutpf fhzgglf$ba Kiwahd egp (]y) mtufisf nfhzL t]Pyhj NjLtJk myFuMd RddhtpDlhf mDkjpffgglhj xdwhFk egp (]y) mtufs midjJ kdpjufshYk Nerpffgglf$batugt NerpffgglNtzbatu vdgjpy reNjfkpyiy mtu gilgGfspy kpfr rpwjtugt kdpj Neajjpwfhd Xu rpwej Kdkhjpupgt tTyfpYk kWTyfpYk mtNu vkJ jiytugt MjKila rejjpfspy
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
61
kpfTk cupik ngwwtUk mtNu vJ vtthwhapDk mtiu ehk myyh`tpd epiyfF jujjpwF Nkyhf xUNghJk cauj KbahJ myyh` mtdhfNt mtiu egpahfj NjuenjLjjhd mtUk mjidg nghUejpf nfhzlhufs vdgNjadwp Ntwpyiy
Tawassul by asking a living person to make dursquoa
It is allowed to make tawassul by asking a living person to make dursquoa
on your behalf if you feel that such a person is a true and righteous
person
ldquoThe dursquoa of a Muslim for his brother in his absence is responded to
In his presence there is an angel that has been assigned to him every
time he makes a dursquoa for his brother with good the angel assigned to
him says lsquoAmin And to you the samerdquo
It has not been reported that any of the major Companions ever
asked the Prophet ( ) to make dursquoa for them regarding a personal
worldly benefit that they desired They would ask him to make dursquoa
regarding a matter that was of benefit to all of the Muslims (such as
Umarrsquos request to the Prophet ( ) to make dursquo to bless the Muslims
with food when the army ran short of it during the Battle of Tabuk) or
of a religious benefit (such as Abu Hurayrah asking the Prophet ( ) to
make dursquo a to guide his mother to Islam) but there is no reported
incident in which they came to the Prophet ( ) to ask for a personal
worldly benefit
So if a person does tawassul by a means other than what has been
mentioned then with0ut a doubt he will either fall into shirk
(associating partners with Allah( ) or bidrsquoah (innovation) For
example if a person makes tawassul to another object or false deity
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
62
this is one of the greatest types of shirk To make tawassul through
idols and other false deities is exactly what the pagan Arabs did
before the Prophetrsquos ( ) advent
With this in mind we say that tawassul through the Prophet ( ) can
be divided into three categories The first type is tawassul through
onersquos love for the Prophet ( ) This type comes under tawassul
through onersquos good deeds and is allowed The second type comes
under tawassul through the Prophetrsquos ( ) dursquoa while he was alive
This comes under tawassul by asking a pious person to make dursquoa
and without a doubt the Prophet ( ) is the most noble and pious of
Adamrsquos children However after the Prophetrsquos ( ) death it is not
possible to use this type of tawassu an y more as the Prophet ( )
cannot hear a person sending salam upon the Prophet ( ) for Allah(
)has assigned angels to cvonvey these salams to him as has been
narrated in authentic traditions As for anything other than salams
then there is no narration that such information is conveyed to him)
The third type of tawassul with regards to the Prophet ( ) is tawassul
through his status So a person would say lsquoO Allah( ) I ask you by
the status of the Prophet ( ) with You that you grant me such and
suchrsquo
Tawassul through the status of the Prophet ( ) is a matter that has
not been mentioned in the Qurrsquoan or in the authentic Sunnah
Therefore this act is a dangerous innovation into the religion of
IslamIn addition there are no authentic narrations from the three
generations of Islam ndash the three generations that the Prophet( )
praised in many authentic narrations ndash that show that any one of the
great scholars and worshippers of these generations practiced this
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
63
type of tawassul So this in and of itself is clear proof that tawassul
through the status of the Prophet ( ) is an innovation and it is
irrelevant who amongst the later scholars sanctioned it For no group
of people loves the Prophet ( ) more than the Companions and yet
none of them even when they were in dire need performed this type
of tawassul And the Muslim has in the Prophet ( ) and his
Companions a model to follow and imitate
34 JMf NflgjwF capNuhL css xUtiuf nfhzL t]Pyhj Njly
capNuhL css xUtu czikahsu Neuikahsu vdf fzlhy vk rhughf JMf NflgjwF mtiuf nfhzL t]Pyhj NjLtJ mDkjpffgglljhFk
xU K]ypk jdJ rNfhjud yyhj epiyapy mtUffhfg gpuhujpjjhy mJ tpilaspffggLfpdwJmNj epiyapy mtUffhfr rhllggll kyfF JMf NflgtUfF eyTfis toqFkhW myyh`tplk gpuhujpffpdwhu mjhtJ mtuJ gpuhujidfF MkPd $wp mtu jd rNfhjuDfFf Nflgijg Nghy mtUfFk toqFthahf vdf Nflfpdwhu
vej xU ]`hgpAk jkJ nrhej cNyhfhAj Njitffhf gpuhujpfFkhW egpatufsplk Ntzbajpyiy vdpDk mtufs midjJ K]ypkfSfFkhd nghJthd edikfisf fUjjpwnfhzL NflLsshufs cjhuzkhf jG+f Ajjjjpy gilapdu njhif FiwtileJ nrdw Ntiy K]ypkfSfF czT toqFkhW Ntzb gpuhujpfFkhW egp (]y) mtufsplk cku (uop) mtufs Ntzbf nfhzlhufs mtthNw khuffjjpd nghJthd edikfisf fUjjpwnfhzLk Ntzbdhufs cjhuzkhf mG+ `iuuh (wop) mtufs jdJ jhafF
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
64
]yhjjpdghy topfhlLkhW myyh`tplk gpuhujpff egp (]y) mtufsplk Ntzbf nfhzlhufs vdNt mDkjpffggll topapyyyhJ NtW topapy xU K]ypk t]Pyhj Njbdhy xdwpy mtd pufpy tpOeJ tpLfpdwhd myyJ gpjMit nraj Xu Fwwthspahf khwptpLfpdwhd ahuhapDk xUtu NtW iwg gilgGffis myyJ NtW flTsufisf nfhzL t]Pyhj Njbdhy mJ ngupa pufpd epiyfspy xdwhFk NkYk Nghypahd flTyfs kwWk rpiyfisf nfhzL t]Pyhj NjLtJ mQQhd fhyf fhgpufs nraj ngUk Fwwjijg NghdwjhFk jid mbggilahff nfhzL Nehffpd egp (]y) mtufspDlh t]Pyhj NjLtJ dW tifggLk
Kjy tifndash xUtu jhd nraj nrafpdw ewfhupaqfspDlhfgt ewfhupaqfisf nfhzL t]Pyhj Njly J mDkjpffggllJ
uzlhtJ tifndash egp (]y) mtufs caputhofpdw Ntiy mtufsJ gpuhujizapDlhf Nflff$ba t]Pyh
dwhtJ- egp (]y) mtufsJ nghUlbdhy Nflly J myFuMdpNyh RddhtpNyh topfhllgglhikahy kKiwAk mDkjpffjjffjyygt mtthW nratJ gpjMthFk
Wiping onersquos face after Finishing the Dursquoa
these Abu Dawud said ldquoThis hadith has been reported from other than
this chain on the authority of Muhammad ibn Krsquoab and all of them
are very weak This particular chain is the best and it too is weakrdquo
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
65
There are also a number of other ahadith and statements of the salaf
with regards to wiping onersquos hands over the face after dursquoa However
all of the ahadith are without a doubt weak The difference
of opinion occurs in whether a hadith put together raise them to
the status of hasan (acceptable) or not
Other scholars held the opinion that it is permissible to wipe onersquos
hands over onersquos face but only while one is not in prayer As for a
person making a dursquoa during salat (for example the qunut dursquoa) then
he should not wipe it over his face Shaykh Bakr Abu Zayd writes ldquo
And if he wishes he can wipe his face with his handsrdquo
In any case both the wiping of onersquos face and the disapproval of this
act has been narrated from the scholars and Imams of the salaf so it
is not appropriate to ignore this fact So what opinion one takes one
has a basis for it even though it appears that the stronger opinion is
that one should not wipe onersquos hands over onersquos face after dursquoa and
Allah( ) knows best
35 JMf NflL Kbej gpddu iffshy Kfjijj jlhTjy
xUtu JMf Nfll gpddu jdJ iffshy Kfjij jlhTjy njhlugpy gy tifahd rhdWfs fhzggLfpdwd midjJ `jP]fSk Jnjhlugpy tUfpdwit vttpj reNjfKkpdwp mit gytPdkhd `jP]fshFk it midjijak `]d vDk jujjpy nfhzLtu KbAkh vdgjpy gy fUjJ NtWghLfs fhzggLfpdwd
dDk rpy mwpQufs njhOifapy XJk JM jtpu NtW JMtpd gpddu iffshy Kfjijj jlt KbAk
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
66
vdfpdwdu Mdhy njhOJnfhzbUfFkNghJ (cjhuzkhf FDjJila JM) mtthW iffshy jlht KbahJ vdfpdwdu mnaf gffPu mG+ i]j
vdgtu ldquoxUtu tpUkgpdhy njHOifapYk jlt KbAk
vdfpdwhurdquo Mdhy ffUjJfSfF njspthd rhdWfs yiy
JMtpd gpddu iffshy Kfjijj jlht KbAk vdgJ gwwpAkgt KbahJ vdgJ gwwpAk mwpQufshYk Kdida khkfshYk mwptpffglbUggjhy mjid MuhahJ tpLtJ nghUjjkwwjhFk vtthwhapDk nghJthd mwpTgGfis itjJ NehfFifapy JMtpd gpddu iffshy Kfjjpy jlhTjy mDkjpffgglljyy vdw KbTfNf tu KbfpdwJ midjijAk myyh`Nt edfwpejtd
Sincere Dursquoa for the Dead
Abu Hurayrah narrates that he heard the Prophet ( ) say ldquoWhen you
pray over the dead then be sincere in your dursquoardquo (Authentic narrated
by Abu Dawud Ibn Majah and others
Imam al-Shawkani commenting on this hadith said ldquo The phrase be
sincere in your dursquoa shows that it is not necessary to limit the dursquoa to
the specific dursquoas mentioned and it is essential for the person praying
for the dead person to ask sincerely for him whether the dead person
was known to be a pious person or an evil person In fact the person
who was a sinner is in even more need of the prayer of his Muslim
brothers and is in dire need of their intercession And due to this he
has now been brought forth in front of them and has come to them
36 wejtUffhf Neuikahf JMr nrajy
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
67
egp (]y) mtufs $wpajhf mG+ `iuwh(wop) mtufs
mwptpffpdwhufs ldquowejtUffhfg gpuhujpfFkNghJ ePqfs Neuikahf UeJnfhsSqfs (mG+jhT+jgt gD kh[h) ej `jPij mbggilahff nfhzL khk
nsfhdp (w`) gpdtUkhW $Wfpdwhu ldquoqF Neuikahfgt czikahf Uff NtzLk vdw tplak Fwpgghd rpy tplaqfis khjjpukjhd Nflf NtzLk vdgjyy khwhf Fwpjj egUffhfg gpuhujpfFkNghJ Fwpjj gpuhujizapy NeuikahfTk ekgpfifahfTk Uff NtzLk (mtu gfjp rpujij nfhzl eguhf UejhYk rupgt ghtk nraaf$batuhf UejhYk rup) czikapy kuzpjj egu Xu ghtpahf Uejhy mtUffhfg gpuhujiz Gupa NtzbaJ rNfhju K]ypKfF mtrpakhfpdwJ mjNjhL mtUffhfg gupeJ Ngr Ntzba mjPj NjitAld Xu K]ypk Uffpdwhu NkYk mtu jd fhuzjjpdhyjhd KdNd
nfhzLtugglbUffpdwhurdquo
Kissing onersquos thumbs and rubbing onersquos eyes with them
It is all too common to see Muslims kiss their thumbs and then rub
them upon their eyes when the Prophetrsquos ( ) name is mentioned
The basis of this act is the following fabricated narration
Abbas ibn Ahmad ibn Abi Bakr the Sufi reported with a chain of
narrators full of unknown names that Khidr the Companion of
Moses said ldquoWhoever says when the Mursquoadhin says lsquoI testify that
Muhammad ( ) is the Messenger of Allah( )rdquoWelcome my loved
oneand the coolness of my eyesMuhammad( lsquothen kisses his
thumbs and rubs them on his eyes will never have any eye diseasesrdquo
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
68
37 ngUtpuyfisf nfhQrp jdJ fzfisj jlhTjy
K`kkj (]y) mtufspd ngaiuf NflFkNghJ jkJ ngU tpuyfspy Cjp fzfspy jlhTfpdw toffk K]ypkfs kjjpapy kpfg gutyhff fhzgglf $ba xU nrawghlhFk J Nghypahd mwptpggpd gpdddpahf cUntLjj Xu nrawghlhFk
mGy mggh] m`kj gpd mgPgffu mu ujjhj myakdP
vdgtu jdJ ldquoK[PghJu u`khd tm]hapKy kgpuhrdquo vDk Eypy MjhuG+utkww `jPij mbggilahff
nfhzL gpdtUkhW $Wfpdwhu ldquoahu ldquom`J mdd
K`kkju u]Yyyh`rdquo vd Kmjjpd $WkNghJ
ldquoku`gd `gPgP K`kkj gpd mgjpyyh`rdquo vdf $wp jdJ tpuyfis KjjkplL myyJ tpuyfspy Cjp fzfspy jltp tpLfpdwhNuh mtUfF mjd gpwF
fzNzhL njhlughd vejtpj NehafSk jPzlkhllhJrdquo ej gpioahd fUjij mbggilahff nfhzL vkJ rfjjpy gyu r nrawghlil Nkwnfhsfpdwdu Mdhy J KwwpYk jtwhdJk egp topfFg Gwkghd Xu gpjMTkhFk
Dua in a Group
This is amongst those innovations that have become so common that
many Muslims actually believe it is a Sunnah Yet this act has no basis
in the Qurrsquoan or Sunnah not even a weak hadith In many masjids a
joint dursquoa is made after every single salat the imam says a dursquoa out
loud and the entire congregation says lsquoAminrsquo behind him There is
no doubt that such an act is an innovation into this religion as the
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
69
Prophet ( ) never did such a congregational dursquo a after the salat nor
did the Companions after him nor did the Successors after them
In fact quite the opposite is true When a drought afflicted the
Muslims during lsquoUmarrsquos Caliphate lsquoUmar himself was the one who
made the dursquoa and he also ordered Abbas to make an individual
dursquoa He did not order all the Companions to make a joint dursquoa with
him nor did any of the other Companions suggest this to him This
shows that such a concept was unknown to the Companions
38 FOthf ideJ JMr nrajy
J mNdfkhd K]ypkfsplk Rddh vdf fUjp gutyhff fhzggLfpdw Xu gpjMthFk J myFuMdpNyhgt RddhtpNyhgt Mf gytPdkhd Xu mwptpggpNyh yyhj Xu tplakhFk mNdfkhd gsspthayfspy xtnthU guohd njhOiffSfFg gpddhYk khk rjjkhf JM Xj gpddhy UgNghu MkPd $Wfpdwdu ej nrawghL khuffjjpy Gjpjhf Eiotpffggll nrawghL vdgjpy vttpj reNjfKk yiy J egp (]y) mtufNsh myyJ mtufsJ mUikj NjhoufNsh myyJ mtufisj njhlueJ tej eyybahufNsh nraahj Xu nrawghlhFk
czikapNyNa jwF khwwkhd Xu czikiaNa fhzKbfpdwJ mjhtJ cku (uop) fhyjjpy tulrp VwgllNghJ cku (wop) mtufs myyh`tplk gpuhujpjjhufs NkYk mggh] (wop) mtufsplk jdpikahfg gpuhujpfFkhW fllisapllhufs mtufs VidNahiu mtufSld idjJf nfhsSkhNwh myyJ NtW r`hghffNsh ggzpgGiuia tpLfftpyiy eepfoT Vida ]`hghffSfFj njupahj xdwhfNt UejJ
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
70
DUrsquoA IN GROUPS - INNOVATION
It has been narrated that one of the governors wrote to UMAR ibn
Khattab lsquoThere are a group of people here who come together and
make dursquoarsquo (in congregation) for the Muslims and the Caliphrsquo So Umar
ordered some of his servants to go with sticks and beat them and in
fact he helped them in this (441) This despite the fact that they
were actually making dursquoa for him as he was the Caliph at that time
This narration is clear proof that congregational dursquoa is an innovation
that was strongly disapproved of by the Companions
It should be mentioned that congregational dursquoas are permissible
during certain occasions that the Sunnah has confirmed (such as during
the khutbah on Friday or during the Witr prayer when it is performed
in congregation) but to make it a habit on other than such occasions
makes it an innovation Additionally it directly contradicts many of the
etiquettes of dursquoa and opens up the door for riya (showing off onersquos
deeds) Such congregational dursquoas make it easier for a personrsquos
thoughts to wander as concentration can only be perfected when one
makes the dursquoa oneself 441- Repirted by Ibn Abi ShaybahNo 6242 See Abu
Zayd p72
39 $llhfg gpuhujpggJ gpjM ndash Ejdr nray
fyPgh cku (wop) fhyjjpy Xu ftuzu cku (wop)
mtufSfF ldquoXu FOtpdu xdwpideJ K]ypkfSffhfTkgt fyPghtpwfhfTk $llhf ideJ
gpuhujpffpdwdurdquo vdf FwpggplL fbjk xdiw vOjpdhu mgNghJ cku (wop) mtufs jdJ gzpahlfspy rpyiu miojJfnfhzL jbAld nrdW mtufSfF mbfFkhW gzpjjNjhL J tplajjpy mtufSfF
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
71
cjtpahfTk Uejhurdquo cku (wop) mtufs mtNtiy fyPghthf Uejikahyjhd kffs mtUffhfg gpuhujpjjhufs ej mwptpgG $llhfg gpuhujpggJ khuffjjpy Gjpjhf cUthffggll Xu gpjM vdgJkgt J r`hghffshy mqfPfupffggltpyiy vdgijAk vLjJf fhlLfpdwJ
$llhfg gpuhujpggJ XupU epiyfspy mDkjpffgglljhapDk mJ jtpuTss rejuggqfspy $llhfg gpuhujpggJkgt mjid toikahffpf nfhstJk gpjMthFk NkYk J JMtpDila xOqF tpjpfSfFkgt epgejizfSfFk KwwpYk khwwkhdJkhFk
(gD mgP igh ndash 6242gt mG+ i]j)
To Clasp Onersquos Hands to Onersquos Chest During Dursquoa
This is contrary to the proper manner of dursquoa as the Sunnah is to ask
with the palms outwards Infact this act resembles the manner of
prayer of the Christians
40 JMf NflFkNghJ jdJ iffis khugpy mbjjy
xUtu JMf NflFkNghJ jdJ iffis khugpy mbggJ JMtpwfhd xOqfpwFkgt tpjpKiwfSfFk Gwkghd Xu nrawghlhFk Vnddpy JMtpdNghJ iffs tpupffgglbUff NtzLk vdgij Rddh njspT gLjJfpdwJ khwhf tthwhd nrawghL fpwp]jtufSila tzff topghLfis gpujpgypggjhf mikeJ tpLfpdwJ
To Specify the Unspecified
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
72
What is meant by this is that a person specifies a certain time or a
certain place or a certain dursquoa that is not specified by the Sharirsquoah
and believes that such an act will increase the chances of his dursquoa
being accepted So to make a habit of making dursquoa on say the 12th
of Rabi-al- awwal or at a certain location is an innovation
Likewise to specify a particular dursquoa before or after doing an act is
also considered an innovation (unless such a specification is found in
the Sunnah) It is not allowed to add constraints or details that are not
found in the Qurrsquoan or Sunnah believing that such acts will be more
rewarded by Allah( )
Another example that is common is that during the tawaf
(circumambulation around the Karsquobah) many people read specific
dursquoas for each round believing that this is part of the Sunnah Yet
there is nothing specific of this nature found in the Qurrsquoan or Sunnah
so if a person does this believing that these specific dursquoas are
encouraged or more rewarding than others then he has fallen into a
bidrsquoah or religious innovation
Other examples of this include making a New Yearrsquos wish or doing
the same while blowing out candles or at the beginning of spring and
autumn or any other occasions that have not been specified by the
Sharirsquoah
The opposite of this principle is also true so if a specific dursquoa has
been narrated in the Sunnah for a specific occasion or after a certain
act then it should not be used habitually except for the circumstances
that it has been narrated for So for example the dursquoa that is
narrated from the Prophet ( ) for entering the masjid should not be
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
73
used every time a person enters any house or other structure since
the Sunnah has specified where this dursquo a should be used
41 egp topfhllypDlhf Fwpggplgglhj fhy Neuqfis JMf Nflgjwfhf tiuaWjjy
mjhtJ JM mqfPfupffggLtjwF tiwaWjJf Fwpggplgglhj fhyjijgt Neujijgt ljijf nfhzL JM VwWf nfhssgglf$ba rejuggkhff fdpjJ mtwiw eilKiwggLjj KidtJld jdJ nrawghlby toikahffpf nfhstijAk FwpfFk (cjhuzkhf wgPcy mtty 12k ehs) it khuffjjpy mDkjpffgglhj Xu gpjMthFk
mtthNw my FuMd RddhtpDlhf topfhllgglhj epiyapy xU rpy fhupaqfisr nratjwF Kddu myyJ nraj gpddu Fwpggpll JMffis tiuaWjJf nfhstJld mit myyh`tplk mjpf edikfisg ngwWj jUtjhfTk ekGjy midjJk gpjMthFk
cjhuzkhf fghit jthg nrafpdwNtiy mjpfkhd kffs xtnthU RwwpYk Fwpgghd rpy JMffis Rddh vdW vzzp Xjp tUfpdwdu Mdhy myFuMdpNyh myyJ RddhtpNyh mtthW topfhllggltpyiy vdNt tthW xU kdpju J Xu Rddhgt J Nkyjpf edikfisg ngwWj jUfpdwJ vdw vzzjjpy mjid Nkwnfhsthuhapd mtu khuffjjpy yyhj mDkjpffgglhj Xu gpjMit nrafpdwhu
mtthNw GjjhzL thojJj njuptpjjygt Nfhil fhykgt khup fhyk MukgpfFk Kd JM XJjy myyJ uPMtpy mqfPfhukpyyhj rpy epfoTfspd Kddhy myyJ gpddhy JM XJjy Nghdwd midjJk gpjMNtahFk jwF khwwkhf Rddh venjej
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
74
rejuggqfspy venjej lqfspy rpy JMffis tiuaiw nraJ fhlbAssNjh mtwiw cupaKiwapy NtW vjNjitfSffhfTkgt NtW veepyikfspYk gadgLjj KbahJ cjhuzkhf gsspapy EioAkNghJ Xj Ntzba JMit egp (]y) mtufs fwWj jeJsshufs vdNt mjid gsspapy EioAkNghJ khjjpuNk gadgLjj NtzLk khwhf tPlbDy EioAkNghJ mjidg gadgLjJtJ RddhtpwF KudhdjhFk
How Duas can prevent Calamities
Dursquoa is one of the most beneficial of remedies it is the enemy of
calamity it wards it off remedies it prevents it befalling alleviates
it or reduces it if it befalls It is the weapon of the believer In the
case of calamity one of three scenarios must apply
1 If Dua is stronger than the calamity so it wards it off
2 If it is weaker than the calamity so the calamity overpowers it and
befalls the person but it may reduce it even if it is weak
3 They resist one another and each impedes the other
Verily your journey is long and the perils are many Your
destination is far and the path is treacherous So utilize your dursquoa
Use it to ward off the evil of yourself and the evil of your enemies
and the evil that is destined for you And use it as you strive to
reach your every goal and struggle to arrive at your desired
destination
Dursquoa is your sharpest sword and your
strongest weapon
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
75
O Almighty Allah ( )- forgive the errors and mistakes that might
have crept in this book O Our Lord Accept this humble dedication
Verily Thou art the Mighty the Wise
All Praise is due to Allah( ) the Creator of all the Giver of
everything
And He is far Exalted above what others ascribe to Him
And May Peace and Blessing be upon the perfect worshipper of Allah
the Final Messenger Muhammad ibn Abdillah ( ) and
all those who follow him
42 JM ngUe JdgqfspypUeJ vtthW ghJfhffpdwJ
JM vdgJ rpfpurirfs kwWk kUeJfspy kpfr rpwej kUejhFk mJ ngUe Jdgqfspd vjpup MfNt mjJdgqfis jLjJ epWjJtJld mjwF gupfhukspjJ mit VwgLtjpypUeJ ghJfhffpdwJ mit NeupllhYk mjd jhffjijf FiwffpdwJ myyJ yyhkyhfFfpdwJ NkYk mJ ekgpfifahsufspd MAjk vdNt JM gpdtUk dW topfspy gupfhukspffpdwJ
1 mjJdgjijtpl JM gykhf Uggpd mjJdgjij jLjJ epWfjJfpdwJ
2 Jdgjij tpl JM gytPdkhf Uggpd JMit ntdW xU kdpjDfF Jdgk Vwgbd mJ gytPdkhf UggpDk mjJdgjjpd jdikiaf FiwfFk
3 mit xdiw xdW vjpujJ xdiw kwiwaJ jil nraAk
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
76
vdNt kdpjh eprrakhf cdJ gadk ePzlJgt mjpy MgjJffNsh mjpfk cdJ yfF kpfTk JukhdJgt ghijNah JNuhfqfs VkhwWffs epiwejJ vdNt JMitg gadgLjJ cdJ ghtqfisAk vjpupfsJ ghtqfisAk mopjnjhopff mjidg gadgLjJ NkYk cdJ xtnthU yfFfisAk miltjwfhfgt ghLgLtjwfhfgt cioggjwfhfgt mjidg gadgLjJ eprrak eP tpUkGk cdJ yfif mileJnfhstjwfhfg mJ NghuhLk mJNt cdJ $upa ths cdJ gykhd MAjk
vyyhk tyy myyh`Nt e Eypy lkngww jtWfisAk gpiofisAk kddpgghahf
vqfs iwtNd ggzpthd muggdpgig VwWf nfhsthahf
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
77
Contents Beseeching DUrsquoA Page
1 Preface-Praying amp Remembering Him 1-4
2 Dursquoa is direct communication with Allah 4
3 A Prayer or Dursquoa 5
4 Remembering Allah 6
5 Dursquoa is the only act that repels Predestination 7
6Dursquoa is the only Act that Changes Predestination 7
7Divine Decree 8-12
8To Cry Out Loud in Public 12
9The Reward of Dursquoa is guaranteed 13
10Dursquoa is one of the easiest acts of worship 14
11To Make Excessively Long Dursquoas in Congregation 15
12Raising Onersquos Hands 21
13To Cry 22
14To Pray Quietly 24
15Acknowledging onersquos Sins 24
16To implore Allah Earnestly 26
17To Pray with Concise Dursquoas 28
18To Start Dursquoa with Onersquos Self 32
19To Pray for all Muslims 33
20To say lsquoAminrsquo 36
21Poetry in Dursquoa 37
22Transgression in Dursquoa 38
23Not Expecting a Response 39
24To Look Upwards During the Prayer 40
25Dursquoa while Prostrating 41
26Dursquoa Before the End of Salat 42
27Dursquoa After the Salaat 44
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76
78
28An Hour on Friday 46
29When Waking up at Night 47
30When the Soul of a Person is Taken 49
31At the crowing of a Rooster 49
32The Person Reciting the Qurrsquoan 50
33The Dursquoa for a Person in his Absence 50
34 Important etiquettes of Making Dursquoa 51
35 In conclusion 55
36Confirming with the Etiquette of Dursquoa 56
37To request a pious person to perform a dursquoa 58
38Tawassul by asking a living person to make dursquoa 62
39Wiping onersquos face after Finishing the Dursquoa 63
40Sincere Dursquoa for the Dead 64
41Kissing onersquos thumbs and rubbing onersquos eyes with them 64
42Dua in a Group 65 -67
43To Clasp Onersquos Hands to Onersquos Chest During Dursquoa 68
44To Specify the Unspecified 69
45How Duas can prevent Calamities 75
46Dursquoa is your sharpest sword strongest weapon 76