Begging Allah Ta‘ala to Accept One’s Actions

Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) once mentioned the following:

After carrying out any righteous action, one should feel within his heart that he did not carry out the action in the manner it ought to have been carried out. Similarly, one should have the fear that the action should not be rejected by Allah Ta‘ala.

In other words one should strive to the best of his ability to carry out the action in the most perfect manner. However, upon completing the action, one should be convinced that the action he had carried out is full of deficiencies and weaknesses, and thus it is certainly not in accordance to the majesty and grandeur of Allah Ta‘ala. Hence, he should fear that the action will not be rejected and flung at his face on the Day of Qiyaamah on account of the many deficiencies within it.

Thereafter, with this fear and remorse in his heart, he should cry to Allah Ta‘ala and beg Him to accept his action. He should also engage in istighfaar for his weaknesses.

(Malfoozaat Hazrat Moulana Muhammad Ilyaas (rahmatullahi ‘alaih) pg. 84)

Powerful Dua for Happiness

Powerful Dua for Happiness

by: Suleiman Hani

‘Abdullāh ibn Masʿūd (may Allah be pleased with him) reported that the Prophet ﷺ said, “No person (“no believer” in another report) suffers any anxiety or grief, and then says:

اللَّهُمَّ إِنِّي عَبْدُكَ ، وَابْنُ عَبْدِكَ ، وَابْنُ أَمَتِكَ ، نَاصِيَتِي بِيَدِكَ ، مَاضٍ فِيَّ حُكْمُكَ ، عَدْلٌ فِيَّ قَضَاؤُكَ ، أَسْأَلُكَ بِكُلِّ اسْمٍ هُوَ لَكَ ، سَمَّيْتَ بِهِ نَفْسَكَ ، أَوْ أَنْزَلْتَهُ فِي كِتَابِكَ ، أَوْ عَلَّمْتَهُ أَحَدًا مِنْ خَلْقِكَ ، أَوْ اسْتَأْثَرْتَ بِهِ فِي عِلْمِ الْغَيْبِ عِنْدَكَ ، أَنْ تَجْعَلَ الْقُرْآنَ رَبِيعَ قَلْبِي ، وَنُورَ صَدْرِي ، وَجَلَاءَ حُزْنِي ، وَذَهَابَ هَمِّي
(O Allah, I am your slave, the son of your slave and the son of your maid-slave. Your command over me is forever executed and Your decree over me is just. I ask you by every Name belonging to You, which You have Named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You, that You make the Qur’ān the life of my heart and the light of my chest, and a departure for my sorrow and a release for my anxiety) except that Allah will remove his sorrow and replace it with happiness.”

They asked, “O Messenger of Allah, should we memorize these phrases (of the supplication)?” He responded, “Yes, whoever hears these words should memorize them.”[1]

Transliteration:
Allaahumma innee ʿabduk, wabnu ʿabdik, wabnu amatik, naasiyati beyadik, maadhin fiyya hukmuk, ʿadlun fiyya qadhaa’uk, as’aluka bi kullismin huwa lak, sammayta bihi nafsak, aw anzaltahu fee kitaabik, aw ʿalamtahu ahadan min khalqik, awista-tharta bihi fee ʿilmil ghaybi ʿindak, an taj-ʿal al-Qur’aan al-ʿađ̣eema rabeeʿa qalbi, wa noora sadri, wa jalā’a huzni, wa dhahāba hammi.

Duʿā breakdown and reflections:
“O Allah, I am your slave, the son of your slave and the son of your maid-slave”
Ibn al-Qayyim stated in his book, Zād al-Ma’ād,[2] that these words are full of recognition of who Allah is, and in it, the worshipper is calling upon the Lord, acknowledging the Creator, and presenting oneself as the slave of Allah, and the son/daughter of His slaves.

The supplicating believer also places things where they belong by recognizing (the following):

that his fate is in Allah’s control
that his destiny takes place according to the Divine Plan
that Allah does whatever He Pleases with it
that the servant can neither bring benefit nor harm to himself
that he cannot bring about his own birth, death, or resurrection
that he has no power to alter his decree except as Allah Wills
that he is completely dependent on his Creator, Cherisher, Sustainer, and Lord
that his own existence is subject to whatever Allah Decrees, and
that Allah is Just, and what He Wills shall Be.
Your Command over me is forever executed and Your Decree over me is just.
This part of the supplication highlights two important points related to the Oneness of Allah:

The first is the recognition and confirmation of fate, and that Allah’s Decree regarding His slaves shall unfailingly come into being, and that His slaves cannot escape it or repel it.
The second point is that Allah is Just; He does not oppress His servants, and His decree takes place by virtue of His Knowledge and Divine Justice. This is because injustice represents the need, ignorance, incompetence, weakness, and inferiority of an unjust individual, and therefore, such attributes are not Divine, and they cannot come from one who is Omniscient, All-Knowing, Wise, and has no needs.
Allah is the All-Wise (Al-Hakeem), and thus His Wisdom is in effect wherever His Will is executed and ordained. Every atom and every cell in the universe and the entirety of His creation is in need of Him, but He is Rich beyond any need, and His Will affects all of His creation at all times and places. Belief in His Wisdom, therefore, must be combined with full acknowledgement and humble recognition that the slave is unaware of the full scope of matters, even when they are perceived to be difficult, for the All-Wise does not oppress His slaves. He tests them to elevate them, to purify them, to strengthen them, and to increase them in gratitude, guidance, resilience, and purpose. He plans for His slaves better than they plan for themselves, and He wants mercy and salvation for His slaves more than they want it for themselves.

We are in need of exemplifying gratitude towards Him, and as a result, He increases us in blessings for our action of praise.

وَإِذْ تَأَذَّنَ رَبُّكُمْ لَئِن شَكَرْتُمْ لَأَزِيدَنَّكُمْ ۖ وَلَئِن كَفَرْتُمْ إِنَّ عَذَابِي لَشَدِيدٌ
“And [remember] when your Lord proclaimed, ‘If you are grateful, I will surely increase you [in blessings]; but if you deny, indeed, My punishment is severe.’ “[3]

I ask you by every Name belonging to You, which You have Named Yourself with, or revealed in Your Book, or You taught to any of Your creation, or You have preserved in the knowledge of the unseen with You…
The Messenger of Allah ﷺ is calling upon Allah by His beautiful Names and Attributes that He named Himself with, revealed in His Book, taught to any of His creation, or preserved in the knowledge of the unseen – to the extent that even the angels amongst His creation do not know of them – in a manner that is powerful, for such a prayer surpasses other prayers and is beloved to Allah and most certainly worthy of a response, because it highlights the slave’s humility, knowledge, and recognition of the Lord of the Worlds.

…that You make the Qur’ān the life of my heart and the light of my chest, and a departure for my sorrow and a release for my anxiety
The Qur’an, by Allah, is a cure for every type of illness in this world: mental, emotional, physical, and spiritual, if only we took it as a cure for everything, knowing that it is a means to rebalance the heart and retune the heart to its original natural disposition.

The Qur’an, by Allah, is a light for every type of darkness in this world, if only we embraced that light consistently, knowing that it removes the dark corrosions of sinfulness and heedlessness that accumulate in one’s heart.

The Qur’an, by Allah, is a relief for every type of sorrow and anxiety in this world, if only we resorted to it constantly through ease and through difficulty, knowing that it is a means of wiping away one’s stress, pain, anxiety, and sorrows.

The Qur’an as a cure, however, works only in proportion to how patient and sincere the believer is in embracing it, trusting in its effectiveness, and knowing that Allah’s Will, with His Speech as a prescription, will lead to an excellent and complete recovery, for Allah’s Promise is always fulfilled.

No person suffers any anxiety or grief, and then says … except that Allah will remove his sorrow and replace it with happiness.”
This is a guarantee from the Messenger of Allah ﷺ who does not speak about religious matters from himself but rather from revelation.[4] This is a guarantee that the one who prays with this prayer, sincerely, humbly, gratefully, persistently, and patiently, will see that their sorrows are replaced with happiness. The one doing so, however, should not give up quickly on their supplication and should ideally implement as many of the etiquettes of duʿā as possible, such as repenting for one’s sins, being in a state of purification, facing the Qiblah, raising one’s hands, and so forth.

They asked, “O Messenger of Allah, should we memorize these phrases (of the supplication)?” He responded, “Yes, whoever hears these words should memorize them.”
This final part of the narration reminds us of at least two significant points:

It is important to benefit from what we hear as believers, particularly when there is an advice to do so. With this particular narration in mind, remember that every human being will face some type of sorrow or anxiety at one point or another in their lives, and thus it is wise for the believer to know these words and to pray with them often.
It is imperative as believers to also share this duʿā with others for the sake of helping them gain nearness to Allah and relief from their hardships, by His will, while being rewarded for our sharing of knowledge that is of vast benefit. The one who encourages others to do good is rewarded equally – every time they perform that deed – without the performer of the deed losing anything of their reward, as was authentically reported.[5]
Conclusion
This duʿā is one of many reminders to bring us closer to Allah through sincerity, humility, gratitude, submission, and acknowledgement of His Majesty and the status of His Speech. Memorize this invocation and its meanings, pray with it frequently, and teach it to your loved ones, and may Allah the Exalted rectify your affairs, relieve you of your hardships, and reward you immensely for your patience and good deeds in this life and the next.

References:
[1] Recorded by Aḥmad (4167), al-Ḥākim (1809), and Ibn Ḥibbān (984).

[2] See: Ibn al-Qayyim, Provisions for the Hereafter.

[3] Qur’ān 14:7.

[4] See: Qur’ān 53:4.

[5] Reported by at-Tirmidhi (2613).

BROADCASTING DUA “LIVE”

Q. What is the Shariah’s view on live duas broadcast from Arafah? Is there a Shar’i basis for such a practice?
A. Far from there being a Shar’i basis, the basis for this new bid’ah can be found in the nafs. It is a shaitaani ploy to ruin Ibaadat with riya by the projection of an act having an ostensible outer facade of ‘ibaadat’ whilst in fact it is a display of shirk-e-sagheer (minor shirk) for which Rasulullah (Sallallahu alayhi wasallam) expressed considerable fear.
The live, loud and public exhibition of dua in this manner is in violation of the Qur’aanic command: “Supplicate to (make dua to) your Rabb in humility and in silence. Verily, He does not love those who transgress the limits.” (Al-A’raaf, Aayat 55) The nusoos- Qur’aanic and Hadith – commanding silent dua with humility and in privacy are numerous. Loud dua and its vociferous proclamation by means of devices are transgression of the limits mentioned in this Aayat. The meaning of ‘Allah does not love’, is a statement of Allah’s Wrath on those who transgress the limits which He has prescribed.
This ‘live’, canned dua is an expression of ostentation and in total conflict with the spirit and teaching of the Shariah. Dua is a silent and private conversation which the bandah (slave) has with his Rabb. It is a secret between the slave and his Master. It is not a slogan for vociferous acquittal in the public domain.
Ibaadat is only what has been handed to the Ummah reliably from the Salafus Saaliheen of the Khairul Quroon era. There is no basis in the Sunnah for such ostentatious projection of dua as this new-fangled ‘live’ dua. In fact it is not a dua.

The Importance of Effort with Du‘aa

Hazrat Shaikh Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) once mentioned:

Making du‘aa is extremely important and I do not deny it’s significance in any way. However, it is important for one to understand that merely sufficing on du‘aa without making a concerted effort to improve one’s life is incorrect. One will not see improvement in one’s life through sufficing on du‘aa.

Allah Ta‘ala mentions in the Qur’aan Majeed:

قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللّٰهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللّٰهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللّٰهُ غَفُورٌ رَحِيمٌ ﴿٣١﴾

O Muhammed (sallallahu ‘alaihi wasallam)! Say (to your ummah), “If you (claim to) love Allah then follow me, (through following me,) Allah Ta‘ala will make you beloved to him and forgive your sins, and Allah is Most Forgiving, Most Merciful.”

Therefore, you should endeavour to follow the blessed sunnah of Rasulullah (sallallahu ‘alaihi wasallam) to the best of your ability and be punctual upon your ibaadaat with abstaining from all sins. Du‘aa will show its effect and assist a person when he makes an effort as well, just as certain medications are beneficial to a person when they are coupled with the correct diet, dosage of medications, etc.

Ponder and think that no person’s du‘aa could ever be equal to the du‘aa of Rasulullah (sallallahu ‘alaihi wasallam). If du‘aa alone was sufficient and there was no need for one to make an effort, then merely on account of the du‘aa of Rasulullah (sallallahu ‘alaihi wasallam), everyone would have accepted Islam and no person would have remained on kufr. Adhere to the sunnah of Rasulullah (sallallahu ‘alaihi wasallam) to the best of your ability, for it is through adhering to the sunnah that one’s du‘aa will prove beneficial.

(Qutbul Aqtaab Hazrat Sheikhul Hadith Moulana Muhammad Zakariyya (rahmatullahi ‘alaih) pg. 411)

Dua of a fasting person is not rejected

حَدَّثَنَا وَكِيعٌ حَدَّثَنَا سَعْدَانُ الْجُهَنِيُّ عَنْ سَعْدٍ أَبِي مُجَاهِدٍ الطَّائِيِّ عَنِ أَبِي مُدِلَّةَ عَنِ أَبِي هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ الصَّائِمُ لَا تُرَدُّ دَعْوَتُهُ
Hadrat Abu Hurairah Radiallahu Anhu narrates that Rasulullah Salallahu Alaihi Wasallam said, “The Dua of a fasting person is not rejected.”

It is mentioned in a narration that Allah Ta’ala commands the angels that are responsible for carrying the throne of Allah Ta’ala to leave their Ibaadat and say Ameen to the Duas of the fasting people. From many narrations the speciality of the Dua of Ramdaan has been proven, that is the Dua of Ramdaan is accepted. There cannot be a shadow of doubt that Duas are certainly accepted (in Ramdaan) as Allah Ta’ala and His truthful Rasul Salallahu Alaihi Wasallam have informed us.

If a person makes Dua for a specific need yet it is not fulfilled then he should not think that his Dua has not been accepted rather he should understand the meaning of acceptance of Dua. Rasulullah Salallahu Alaihi Wasallam is reported to have said, “When a believer makes Dua then it takes either one of three forms on condition that he did not make Dua to break family ties or commit sin.

1. Either the Dua is accepted.

2. Due to supplicating before Allah Ta’ala, a calamity is removed from one’s path.

3. The supplicater will receive the reward of his supplication in the Aakhirat (hereafter).