Friday 10th Aug 2018

Sat  11^st Aug 2018

Lesson 20: The times and states when the Dua is more likely to be answered

• The Prophet (ﷺ)
• Allah has encouraged us to make dua
• Allah has made certain times which are more likely to have dua answered:
  • The last third of the night.
    • Allah Says: “(They are) those who are patient ones, those who are true (in Faith, words, and deeds), and obedient with sincere devotion in worship to Allah. Those who spend [give the Zakat and alms in the Way of Allah] and those who pray and beg Allah’s Pardon in the last hours of the night” [Surah Aali Imraan (The Family of Imraan) verse 17]
    • Allah Says: “And in the hours before dawn, they were (found) asking (Allah) for forgiveness” [Surah Adh-Dhaariyaat (The Winds that Scatter) verse 18]
    • Narrated by Abu Huraira (May Allah be pleased with him): Allah’s Apostle (ﷺ) said, “When it is the last third of the night, our Lord, the Blessed, the Superior, descends every night to the heaven of the world and says, ‘Is there anyone who invokes Me (demand anything from Me), that I may respond to his invocation; Is there anyone who asks Me for something that I may give (it to) him; Is there anyone who asks My forgiveness that I may forgive him?’ ” [Sahih al-Bukhari]
    • NOTE: The hadith informs us that Allah himself descends in a way that is befitting of his Majesty
    • NOTE: this hadith is an evidence of the tremendous blessing of this time and is from the BEST of times to turn to Allah in dua
    • Shaykh Ul Islam Ibn Taymiyyah said the people’s hearts are soft and more focussed in the last third of the night
  • There is an hour in the day of Friday where the dua is Answered.
    • Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said while talking about the merits of Friday, “There is a time on Friday at which a Muslim, while he (or she) is performing Salat and is supplicating, will be granted whatever he (or she) is supplicating for.” And he (PBUH) pointed with his hand to indicate that this period of time is very short” [Al-Bukhari and Muslim]
    • The scholars have differed on what exact time this hour is, there are almost 40 opinions
    • Opinion 1: From amongst the strongest of the opinions is that this hour occurs between when the Imam sats on the Mimbar, up until he finishes the prayer.
    • ISSUE: how can you do the dua in this time as it is khutbah? The answer is to make dua during the prayer, in fact the hadith indicates this may be case as it mentions the slave making dua in prayer
    • Abu Burdah b. Abl Musa al-Asha’ri said: ‘Abd Allah b. ‘Umar said to me: Did you hear your father narrating a tradition from the Messenger of Allah (ﷺ) about an hour on Friday (when supplication is accepted by Allah)? I said: Yes, I heard it. I heard the Messenger of Allah  (ﷺ) say: This hour is found during the period when the imam is seated (for giving Friday sermon) until the prayer is finished. Abu Dawud said: By sitting is meant sitting on the pulpit.” [Sunan Abi Dawud]
    • NOTE: you can and should make dua in all your prayers as a servant is closest to Allah during prostration
    • It was narrated that ‘Abdullah bin Salam said: “I said, when the Messenger of Allah (ﷺ) was sitting: ‘We find in the Book of Allah that on Friday there is an hour when no believing slave performs prayer and asks Allah for anything at that time, but Allah will fulfil his need.’” ‘Abdullah said: “The Messenger of Allah (ﷺ) pointed to me, saying: ‘Or some part of an hour.’ I said: ‘you are right, or some part of an hour.’ I said: ‘What time is that?’ He said: ‘It is the last hours of the day.’ I said: ‘It is not the time of the prayer?’ He said: ‘Yes (it is so), when a believing slave performs prayer and then sits with nothing but the prayer keeping him, he is still in a state of prayer.’” [Sunan Ibn Majah]
    • Opinion 2: Al-hafidh Ibn Hajar among others holds the opinion that the strongest opinion is that the hour in which dua is likely to be answerd #
  • The Month of Ramadhaan, especially the last ten, especially on the Night of Decree.
    • Ramadhaan as a whole is a virtuous time
    • ‘Aishah (May Allah be pleased with her) reported: I asked: “O Messenger of Allah (ﷺ)! If I realize Lailat-ul-Qadr (Night of Decree), what should I supplicate in it?” He (PBUH) replied, “You should supplicate: Allahumma innaka ‘afuwwun, tuhibbul-‘afwa, fa’fu ‘anni (O Allah, You are Most Forgiving, and You love forgiveness; so forgive me).” [At-Tirmidhi, Riyad as-Salihin]
  • The Day of Arafah.
    • The day of Arafah is a great and virtuous day
    • `Amr bin Shu`aib narrated from his father, from his grandfather, that the Prophet (ﷺ) said: “The best of supplication is the supplication of the Day of `Arafah. And the best of what I and the Prophets before me have said is: None has the right to be worshipped but Allah, Alone, without partner, to Him belongs all that exists, and to Him belongs the Praise, and He is powerful over all things. (Lā ilāha illallāh, waḥdahu lā sharīka lahu, lahul-mulku wa lahul-ḥamdu, wa huwa `alā kulli shai’in qadīr).’” [Jami` at-Tirmidhi]
  • The time between the Adhaan and the Iqaamah
    • Anas (May Allah be pleased with him) reported: The Messenger of Allah (ﷺ) said: “The supplication made between the Adhan and the Iqamah is never rejected so make it.”[Abu Dawud and At-Tirmidhi]
  • At the End of the Prayer
    • Abu Umamah narrated: “It was said: ‘O Messenger of Allah, which supplication is most likely to be listened to?’ He said: ‘(During) the last part of the night, and at the end of the obligatory prayers.’” [Jami` at-Tirmidhi]
    • NOTE: The scholars say that this means at the very last part of the prayer before giving the tasleem, NOT after the prayer. However there is a difference of opinion and other scholars say it should be done after. Shaykh Ul Islaam Ibn TAymiyyah says it should be made BEFORE the tasleem

Next Part: What states of a person can make dua being answered more likely?

Friday 10th Aug 2018

Sat 28^st Jul 2018-07-21

Lesson 19: A Warning from Innovations in Dua

• Importance of Sticking to the guidance of the Prophet (ﷺ) in making Dua for indeed Dua is a form of worship and worship itself should only be done in the way it has been legislated in the Qur’an and Sunnah
• It is binding upon every Muslim to seek the guidance of the Prophet (ﷺ) and learn the sunnah of making dua
• It is not permissible for a Muslim to make dua in specific ways (e.g. specific times of day, special places or words) unless it is upon the sunnah, however general duas are permissible
• Shaykh Ul-Islam Ibn Taymiyyah (may Allah have mercy on him) said supplication and dua are from the best of worship
• The sahabah (companions) were very quick to reject innovations made by the people regarding specific ways of making dua
• On the authority of ‘Amr ibn Salamah who said:” We were sitting at the door of ‘Abd-Allah ibn Mas’ood before Fajr prayer, so that if he came out, we could walk with him to the Masjid,, then Abu Moosa al-Ash’ari came to us and said: Has Abu ‘Abd al-Rahmaan come out to you yet? We said: No. So he sat with us until he came out, and when he came out we all stood up. Abu Moosa said to him: O Abu ‘Abd al-Rahmaan, just now I saw something in the mosque that I have never seen before, but I do not think it was anything but good. He said: What was it? He said: If you live, you will see it. He said: In the mosque I saw some people sitting in circles waiting for the prayer. In every circle there was a man, and in their hands they had pebbles. He would say: Say Allahu akbar (Allah is Most Great) one hundred times, and they would say Allahu akbar one hundred times. He would say: Say Laa ilaaha ill-Allah (there is no god but Allah) one hundred times, and they would say Laa ilaaha ill-Allah one hundred times. He would say: Say Subhaan-Allah (Glory be to Allah) one hundred times, and they would say Subhaan-Allah one hundred times. He said: What did you say to them? He said: I did not say anything to them; I was waiting to see what you think and I waited for your command. He said: Why did you not tell them to count their bad deeds and guarantee to them that their good deeds would not be wasted? Then he moved on and we moved on with him until he came to one of those circles, and he stood over them and said: What is this that I see you doing? They said: O Abu ‘Abd al-Rahmaan, these are stones with which we count the takbeers (‘Allahu akbar’), tahleel (‘Laa ilaaha illa-Allah’) and tasbeeh (‘Subhaan-Allah’). He said: Count your bad deeds, for I guarantee to you that none of your good deeds will be lost. Woe to you, O ummah of Muhammad! How quickly you have become doomed! His companions are still alive and his cloak has not worn out, and his vessel is not yet broken. By the One in Whose hand is my soul, you are either following a way that is more guided than the way of Muhammad (ﷺ) or you are opening the door to misguidance. They said: By Allah, O Abu ‘Abd al-Rahmaan, we intended nothing but good. He said: How many of those who intended good did not achieve it? The Messenger of Allah (sallallaahu ‘alaihi wa sallam) told us that some people would recite the Qur’an and it would not go any further than their collarbones. By Allah, I do not know, perhaps most of them are from among you. Then he turned away from them and ‘Amr ibn Salamah said: We saw most of the people of those circles fighting alongside the Khawaarij against us in the battle of Nahrawaan.” [Al-Daarimi, graded authentic by Al-Albaanee]
  • NOTE: Look at how Abdullaah Ibn Mas’ud rejected this innovation despite these people making worship. This shows us clearly that good intentions alone are not enough; one must perform worship upon the way shown to us by the Prophet (ﷺ).
  • Doing a few actions upon the Sunnah is better than doing lots of actions upon innovation.
  • NOTE: Abdullaah Ibn Mas’ud did not reject them for doing dhikr and remembering Allah, rather it was their method and deviation from the Sunnah that he rejected
  • NOTE: these people were making dua with the right words (Subhaanallaah, Alhamdulillaah and Allaahu Akbar) but applying them in the wrong method (throwing pebbles), and Abdullaah Ibn Mas’ud rejected them. Imagine then nowadays how some Muslims use wrong words AND they use the wrong method (e.g. the Sufis who chant “Allaahu” repeatedly)
  • Point: therefore every muslim should study their religion and check to make sure their way of making dua is correct and not innovated
• What is the Impact of these innovated types of dua?
  • The authentic supplications from the Qur’an and Sunnah are distinguished by perfection in their words and meaning
  • However when one lookas at the Sufia, you see that they are more preoccupied by their innovated supplications at the expense of the sunnah supplications and therefore become negligent of the Qur’an and Sunnah. Therefore if one follows a bidah, he will leave and oppose a part of the sunnah that would have covered that area
  • Ibnul Qayyim (may Allah have mercy on him) mentioned that:
    •  innovated supplications do not fulfil their goal
    •  innovated methods do not get any reward, therefore the person loses his reward
    • Ibnul Qayyim also mentions that duas made upon innovation will not be answered
    • Innovated supplications may have words that nullify the dua
    • Once someone starts performing innovated practices it is difficulty for him to exit except by the mercy of Allah
    • Choosing to do bidah instead of a sunnah means one has exchanged good for evil
    • Within the innovated duas there is a resemblance to the non-muslims (e.g. sufis do their remembrasnces similar to himms or in a tone done by christians)
    • Most of the people who do innovated practices do not understand what they are saying

Making Duas according to the Qur’an and Sunnah:

• You can recite duas found in the Qur’an and authentic sunnha
• e.g “And of them there are some who say: “Our Lord! Give us in this world that which is good and in the Hereafter that which is good, and save us from the torment of the Fire!” [Surah Al-Baqarah (The Cow) Verse 201]
• If one wishes to make a good dua using words that are not specifically found in the Qur’an and Sunnah, then this is permissible as long as he/she does not do it in specific times/places and one does NOT transgress in dua
• What does transgression in dua mean? This means that you should not make dua for something which is impermissible e.g. making dua for the harm fo someone, asking for something haraam or cutting the ties of kinship

 

• Q&A:
  • Are you allowed to say “Ameen” after the Imam when he makes a dua in the khutbah?
  • Can you wipe your face when making dua?
  • Are there particular dua or remembrances for when moving into a new house?

 

Next Lesson insha Allah: The Mannerisms of making dua