#23 – The Power of Dua’a and Ibadah
Jan 10 – 16, 2022
Jumaada Thaaniyah 7 – 13, 1443

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The Power of Dua'a and Ibadah

What have Allah and His Messenger said about

The Power of Dua'a and Ibadah

وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ ۚ إِنَّ الَّذِينَ يَسْتَكْبِرُونَ عَنْ عِبَادَتِي سَيَدْخُلُونَ جَهَنَّمَ دَاخِرِينَ۝
And your Lord said: “Invoke Me, [i.e. believe in My Oneness (Islamic Monotheism) and ask Me for anything] I will respond to your (invocation). Verily! Those who scorn My worship [i.e. do not invoke Me, and do not believe in My Oneness, (Islamic Monotheism)] they will surely enter Hell in humiliation!”

Surah Ghafir , Ayah 60
وَإِذَا سَأَلَكَ عِبَادِى عَنِّى فَإِنِّى قَرِيبٌ ۖ أُجِيبُ دَعْوَةَ ٱلدَّاعِ إِذَا دَعَانِ ۖ فَلْيَسْتَجِيبُوا۟ لِى وَلْيُؤْمِنُوا۟ بِى لَعَلَّهُمْ يَرْشُدُونَ۝
And when My servants ask you, [O Muḥammad], concerning Me – indeed I am near. I respond to the invocation of the supplicant when he calls upon Me. So let them respond to Me [by obedience] and believe in Me that they may be [rightly] guided.

Surah Al-Baqarah, Ayah 186
عَنِ النُّعْمَانِ بْنِ بَشِيرٍ، قَالَ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ ‏”‏ إِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ ‏”‏ ‏.‏ ثُمَّ قَرَأَ ‏{وَقَالَ رَبُّكُمُ ادْعُونِي أَسْتَجِبْ لَكُمْ}‏ ‏
It was narrated from Nu’man bin Bashir that : the Messenger of Allah (saas) said:
“Indeed the supplication is the worship.” Then he recited: “And your Lord said: Invoke Me, I will respond to you.”

[Sunan Ibn Majah 3828]
عَنِ الأَغَرِّ أَبِي مُسْلِمٍ، أَنَّهُ شَهِدَ عَلَى أَبِي هُرَيْرَةَ وَأَبِي سَعِيدٍ الْخُدْرِيِّ أَنَّهُمَا شَهِدَا عَلَى رَسُولِ اللَّهِ صلى الله عليه وسلم أَنَّهُ قَالَ ‏ “‏ مَا مِنْ قَوْمٍ يَذْكُرُونَ اللَّهَ إِلاَّ حَفَّتْ بِهِمُ الْمَلاَئِكَةُ وَغَشِيَتْهُمُ الرَّحْمَةُ وَنَزَلَتْ عَلَيْهِمُ السَّكِينَةُ وَذَكَرَهُمُ اللَّهُ فِيمَنْ عِنْدَهُ ‏”
Al-Agharr Abu Muslim narrated that: He bears witness, from Abu Hurairah and Abu Sa’eed Al-Khudri, that they bear witness, from the Messenger of Allah, that he said:
“There is no group that remembers Allah, except that the angels encompass them, mercy covers them, and tranquility descends upon them: and Allah remembers (mentions) them before those who are with Him.”

[Jami` at-Tirmidhi 3378]

The Reality of Du’a

Literally, du’a’ means to call, and it is frequently used to call for something needed. On occasions, the dhikr of Allah (acts devoted to His remembrance) is also referred to as du’a’. This verse confers a special honor on the large community of the followers of the Holy Prophet (SAW) when they were ordered to make du’a’ with the assurance that it would be answered. And whoever does not make a prayer has been warned of punishment. Qatadah reports from Ka’b Ahbar that earlier this used to be peculiar to prophets, as they were the ones who were ordered by Allah Ta’ala that they should make du’a’ and He would answer. Now, it is the distinction of the followers of the Holy Prophet (SAW) (popularly identified as Ummah Muhammadiyyah) that this order was universalized for his entire Ummah. (Ibn Kathir)

If looked at under the rules of Arabic diction (confining of the predicate to the subject), the Hadith: (إِنَّ الدُّعَاءَ هُوَ الْعِبَادَةُ) could mean: ‘du’a’ is the very name of “ibadah’ or worship, that is, every du’a’ is but ‘ibadah. Then, by reversing the same rule (confining the subject to the predicate), it could also mean that every act of ‘ibadah is itself nothing but a du’a’. Both probabilities exist here. And at this place, the meaning is that du’a’ (prayer, supplication) and ‘ibadah (worship, devotion) are, though separate from each other in terms of the literal sense, yet in terms of substantiation, they are unified, as every du’a’ is ‘ibadah and every ‘ibadah is du’a’. The reason, is that ‘ibadah is the name of the attitude of showing one’s utter modesty and abasement before someone, and it is all too obvious that showing one’s utter helplessness before someone and extending one’s hand before him with, the beggar’s bowl is a matter of great disgrace – which is the very sense of ‘ibadah. Similarly, the outcome of every ‘ibadah is also to ask Allah Ta’ala for forgiveness and Jannah and that He blesses us with a perfect state of well being in this world and in the world to come.

The Ruling for Du’a

In this verse under study, those who abandon du’a’ in the sense of ‘ibadah the warning of Jahannam given to them is in the eventuality of being too proud, that is, a person who, in his pride, considers himself in no need of making a du’a’ and actually abandons it, then, this is a sign of kufr (open infidelity), therefore, the warning of Jahannam became due against him. Otherwise, making of du’a’s, prayers and supplications as such is not fard (obligatory) or wajib (necessary). Leaving it off brings no sin. However, by a consensus of ‘ulama’, doing so is mustahabb (recommended) and is: أفضل (afdal: better, meritworthy) (Mazhari) and in accordance with clarifications in ahadlth, it is a source of many a barakah (blessing)


In this verse, it has been promised that the du’a’ a servant makes is accepted. But, on occasions, one also sees that a du’a’ was made and it was not accepted. As for the acceptance of du’a’, it takes one of the three forms given here:
(1) That one gets exactly what one asked for.
(2) That in lieu of what one wanted to have, one was given a certain return or reward of the Hereafter.
(3) That one did not, though, get what one wanted, but some hardship or calamity that was due to fall on one stood removed. (Musnad Ahmad – Mazhari)

[Maarif ul Quran Vol-7 (pg 611-614) , Maktabah Dar al Uloom, Translation by Prof. Muhammad Hasan Askari & Prof. Muhammad Shamim]

Spiritual Reminders

The Treasure of Du’a
A man from Banu Hanzalah said: “I accompanied Shaddad bin Aws [may Allah be pleased with him] on a journey, so he said: ‘Should I not teach you what the Messenger of Allah used to teach us? That you say:

للَّهُمَّ إِنِّي أَسْأَلُكَ الثَّبَاتَ فِي الأَمْرِ وَأَسْأَلُكَ عَزِيمَةَ الرُّشْدِ وَأَسْأَلُكَ شُكْرَ نِعْمَتِكَ وَحُسْنَ عِبَادَتِكَ وَأَسْأَلُكَ لِسَانًا صَادِقًا وَقَلْبًا سَلِيمًا وَأَعُوذُ بِكَ مِنْ شَرِّ مَا تَعْلَمُ وَأَسْأَلُكَ مِنْ خَيْرِ مَا تَعْلَمُ وَأَسْتَغْفِرُكَ مِمَّا تَعْلَمُ إِنَّكَ أَنْتَ عَلاَّمُ الْغُيُوبِ ‏

“O Allah, I ask You for steadfastness in the affair and I ask You for determination upon guidance, and I ask You to make me grateful for Your favor, and excellence in worshiping You, and I ask You for a truthful tongue and a sound heart, and I seek refuge in You from the evil of what You know, and I ask You for the good of what You know, and I seek Your forgiveness for that which You know. Verily, You are the Knower of all that is hidden

[Jami` at-Tirmidhi 3407 – Hasan]

The prophet (SAW) gave to us the treasures of good deeds, excellent conduct, character, wonderful ethics, and morals. He also gave us a very important treasure; that is, the treasure of du’a. He (SAW) taught us how to make du’a and what types of things we should ask for in order to get the best of this world and the next. There is a sahabi by the name of Shaddad ibn Aus (RA) who was taught a dua by the Prophet (SAW). The first thing mentioned in this du’a is “O Allah, I ask You for steadfastness in the affair.” Steadfast in staying away from that which is haram and consistently do whatever is required for him so that he may get closer to Allah (SWT) and that he may not make a mistake where he might do something that would take him away from Allah (SWT). This is to be firm, strong and consistent in the commands of Allah (SWT).

The next, “And I ask You for determination upon guidance.” Many times, we know what correct and incorrect, and somewhere deep inside, we would like to do the right thing, but many times, we do not have the courage to start it, and sometimes, if we do muster up the courage to begin, we do not have the strength to keep doing it. The prophet (SAW) is teaching us something very valuable, that that strength comes from Allah (SWT). You may not be feeling strong today and not be able to take that step, but if you ask Allah (SWT), he will give you that strength and power to start and do it consistently. This is that very strong resolve, strength and courage that keeps you pursuing things in your better interest. This pertains to things in this world as well as things in the hereafter. Often, as human beings, we fall weak and pursue worldly interests and ignore the religious objectives that we should be trying to achieve. In this du’a, we are asking Allah (SWT) to give us that strength and ability to become strong enough to take on these challenges.
The next thing that we ask for in this du’a is the ability to be grateful. This also tells us that gratitude comes from Allah (SWT), that when he wants to bring one of his slaves closer to him, Allah (SWT) gives this ability to someone whose bounties Allah (SWT) wants to increase. When Allah (SWT) wants someone’s bounties to continually increase, Allah (SWT) gives them the gift of gratitude. We do not always act gratefully just by nature. Sometimes we forget. But, if we ask Allah (SWT), he can give us the ability to be grateful for all that he has given us. As mentioned before, gratitude opens up the doors for the next level of piety and brings us closer to Allah (SWT). Whatever it is you are enjoying, it will continue to increase, and in the process, you are also getting close to Allah (SWT).

The fourth thing that is asked for in this du’a is the ability to worship Allah (SWT) in the best way. Now, we worship Allah (SWT) and carry out the acts of worship, but we may not be performing them in the best way possible or the best way that we could. This ability also comes from Allah – the ability to worship Allah (SWT) in the best way, not just as a burden or when someone is telling us to do it, but rather, doing it in the most beautiful way as not just a duty to Allah (SWT), but as a display of servitude and love towards Allah (SWT) as an effort to get close to him and recognize him better. This also comes from Allah (SWT). After this, “I ask You for a truthful tongue and a sound heart, and I seek refuge in You from the evil of what You know.” The prophet (SAW) was the truthful one and known for being so, even before he was granted prophethood. Here, he is asking Allah (SWT) for the ability to continue down that path and the ability to be consistent and to teach us that ni’mah, that we must ask Allah (SWT) for these qualities. A heart clean from all kinds of impurities and negative sentiments towards people and life, and towards incorrect beliefs and intentions.

After this, “O Allah, I ask you for the good that you know.” In other words, that which Allah (SWT) knows to be good. He is asking for betterment in whatever Allah (SWT) knows to be good. We may be completely blind to it, but we ask Allah (SWT) to be able to see it and for him to grant it to us. This is followed by a du’a of protection; “I seek Your forgiveness for that which You know. Verily, You are the Knower of all that is hidden.”

[From a Lecture by Mufti Aasim Rashid, The Treasure of Du’a]

YOUR WEEKLY DOSE OF

Sirah

The Power of Dua
It was narrated that ‘Amr bin Maimun said:
“Abdullah told us: ‘The Messenger of Allah (ﷺ) was praying at the House (the Ka’bah) and a group of the nobles of Quraish were sitting there. They had just slaughtered a camel and one of them said: “Which of you will take these stomach contents with the blood and wait until he prostrates, then put them on his back?” ‘Abdullah said: ‘The one who was most doomed got up and took the stomach contents, then went and waited until he prostrated himself, and put it on his back. Fatimah, the daughter of the Messenger of Allah (ﷺ), who was a young girl, was told about that, and she came running and took it off his back. When he had finished praying he said: “O Allah! Punish the Quraish,” three times, “O Allah, punish Abu Jahl bin Hisham, Shaibah bin Rabi’ah, ‘Utbah bin Rabi’ah, ‘Uqbah bin Abi Mu’ait” until he had listed seven men from Quraish.’ ‘Abdullah said: ‘By the One Who revealed the Book to him, I saw them dead on the day of Badr (their corpses) in a single dry well.'”

[Sunan an-Nasa’i 307]

Sunnah Acts

Supplication
A man came to the Prophet, may Allah bless him and grant him peace, and said, “Messenger of Allah, what is the best supplication?” He answered, “Asking Allah for forgiveness and well-being in this world and the Next world.” Then he came to him the following day and asked, “Prophet of Allah, what is the best supplication?” He answered, “Asking Allah for forgiveness and well-being in this world and the Next world. When you are given well-being in this world and the Next, then you have achieved success.”

[Al-Adab Al-Mufrad 637 – Sahih]

Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, “When one of you makes a supplication, he should not say, ‘If you wish.’ He should be firm in asking and he should have great hope. Allah does not think that anything that He gives is too great.'”

[Al-Adab Al-Mufrad 607 – Sahih]

Adhkar/Dua

Good in This World and Next
رَبَّنَآ ءَاتِنَا فِى ٱلدُّنْيَا حَسَنَةً وَفِى ٱلْـَٔاخِرَةِ حَسَنَةً وَقِنَا عَذَابَ ٱلنَّارِ

rabbana aatina fi ad-dunya hasanatun wa fi al-aakhirati hasanatun wa qinaa adhab an-naar

“Our Lord, give us good in this world and good in the Hereafter, and save us from the punishment of Fire.”

[Surah Al-Baqarah (2) – Ayah 201]


اللَّهُمَّ أَنْتَ السَّلاَمُ وَمِنْكَ السَّلاَمُ تَبَارَكْتَ يَا ذَا الْجَلاَلِ وَالإِكْرَامِ ‏”

Allahuma anta As-Salaam wa minka As-Salaam tabarakta ya Dhaljalali wa Al-Ikram

“O Allah, You are As-Salam, and from you is As-Salam. You are blessed, O One of Magnificence and Generosity”

[Sunan Abi Dawud 1512]

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