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