Reading our Holy Quran v/s Chanting it; Is Islamic Shari'ah frozen in the Seventh/eight Century CE?

Reading our Holy Quran v/s Just Chanting it

Is Islamic Shari'ah frozen since the Seventh/eight Century CE?

Pearls of Haqq has tweeted a method to "easily complete a recital of the Qur'ān this Ramadān". Why this insistence on a “complete recital” of our Holy Text. Is it a book of poetry or an album of songs? Through HIS sacred Text, Allah Ta'aala Subhaanahoo is addressing us, teaching us, pleading to us, warning us, guiding us and blessing us with good news in the Hereafter. It therefore becomes our solemn duty to read it very carefully, try and get the message HE is conveying to us and endeavour our best to act on it. I have never been able to understand this rush to chant through our Holy Text as a mantra, frequently and usually even without understanding the obvious meaning of the words being chanted. Apart from this practice being mindless and useless, it amounts to being disrespectful to your Creator: HE is addressing us; instead of paying attention to it we are just rushing by, ignoring HIS words and HIS message. It is totally understandable with the unfortunate among us who are illiterate and intellectually blank. Allah Ta'aala Subhaanahoo will hopefully bless them handsomely for chanting the text of the Quran without any clue to what is being said. But what about the educated class discussing on Twitter and Facebook? They fully and cleverly use their God given qualities of intelligence and critical thinking in mundane matters to achieve a high standard of living for themselves and their children. When it comes to matters religious, they have a hidebound approach dating back to the eight century CE of uncritical conformity to hadith literature despite the fact that the Holy Quran commands us persistently to think and ponder to understand our Deen. 

Yes there is lot of blessing in reading the words of Allah Ta'aala Subhaanahoo but what is “reading" in English, “tilawat” in Arabic and “parhnaa” in Urdu? Let me quote the dictionary: 1. To examine and grasp the meaning of (written or printed characters, words, or sentences).

2. To have the ability to examine and grasp the meaning of (written or printed material in a given language or notation):reads Chinese; reads music.

3.

a. To examine and grasp the meaning of (language in a form other than written or printed characters, words, or sentences): reading Braille; reading sign language.

b. To examine and grasp the meaning of (a graphic representation): reading a map

Please note that “to grasp the meaning” is central to the act of reading; same is true for “tilawat” and “parhna”.  If one cannot grasp the meaning then this act CANNOT be called as reading. It is  just incantation, chanting of a mantra or parroting a text. 

Our Lord Creator declares in HIS Book in Surah 102/8:

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

Then on that day you shall most certainly be questioned about the boons (timely blessings, Godsend, gift).  Shakir

There cannot be a greater gift or blessing from God Almighty than wisdom and intellect. Under this ayah we will most certainly be questioned about this talent and capability on the Day of Judgement as to how and to what degree we used it to understand, interpret and practice our Deen. If I have used it fully to build a strong career for me and my family but have refused to employ it to comprehend the Message of Islam conveyed to me by HIS beloved Messenger I better fall into sijdaa right away and cry for HIS forgiveness before it is too late. 

Muslim Ummah, Let us Welcome Ramadan by spelling out What it means in Islamic Shari'ah

Muslim Ummah, Let us Welcome Ramadan

 by

 Spelling out What it means in Islamic Shari'ah

RAMADAN MUBARAK TO ALL

It is probably a good time for a yearly reminder for me, for you and for the rest of us. I hope and pray that Allah Ta’aala guides all of us to make good use of this holy month of 

CONTINUOUS RELIGIOUS EDUCATION (CRE) 

to enhance our understanding of Islam and to fathom the meaning and message of our great Deen. It is not entirely about Ibadaat (prayers, zikr, tasbeeh, taravih and etikaf) which of course is very important. This is also the time to take stock of ourselves and our demeanor and our attitudes and behaviour with our bosses, subordinates, associates at work, with the family at home, with neighbors in our surrounding and not the least with bystanders on the streets.

Let us all brace up for the forthcoming annual 

GRAND REDUCTION SALE

 of Allah Ta’aala Subhaanahoo  in the aakhri ashra (last ten days) of the Holy Month. Pay for ONE and get 30000 declares God Almighty in HIS OWN words (Surah 97/3): 

                                  

The Night of Power is better than a thousand Months.  (Yousuf Ali)

The authenticity and the status and piety of this night is universally accepted by the whole Ummah through out the centuries of our history because it is a Divine message enshrined in HIS book as a special Surah. In contrast Shabe Baraat, 14^th night of Shabaan remains rather controversial as it is based on rivayaat quoted in the great Books of hadith; a total human endeavour with all its weaknesses and limitations. 

In our jargon, the earthly mortals the “rate” of reward of praying in this holy night works out, in this part of the year, to one minute of devotion equal to 75 nights of supplication! The “deal” starts right after sunset; need not wait till middle of the night to profit from it. The “rate” is identical through out the period from sunset to dawn. Meditation after Maghrib is as rewarding as invocation in the middle of night. In this scenario, Iftar parties in these nights suddenly appear to be very costly if not a huge loss in terms of collecting blessings of this month.  Lastly for the convenience of folks like us there is no minimum “fees” to enter the transaction; pray for one minute, one hour, several hours or the whole night; Allah Ta’aala Subhanahoo will reward us with the blessings of this night in the proportions promised. 

Congregational Tarawih is one of, if not the most popular ibadah during this month done with great enthusiasm and organization. I also had been offering it since I was a young boy. May Allah Ta'aala Subhaanahoo reward us for this. However I would like to share with you my sentiments about this practice. After all, we all must constantly try to learn and understand our Deen. I felt guilty (and sinful, perhaps) on two scores during Tarawih: First, I could not understand most of the qirah. Second, we are commanded to recite the Quran “slowly and deliberately”. However I continued offering Tarawih in the mosque because I was sure I could not do it individually at home. I wish and pray that we can find a way to correct these defects. Incidentally, completing the whole Quran is a very noble tradition but there is no obligation in the Shari’ah for this. Moreover the Sunnah of the Holy Prophet requires us to offer Tarawih in the privacy of our home. Tarawih by Jam’aa was a “blessed bidah’ initiated by Sayyidna Umer. It was not practiced by him or any of the other guided Caliphs. Lastly about the congregational prayers in general. It is greatly encouraged to offer Farz prayer in jamaa’. This fact is forcefully and repeatedly emphasized. On the other hand, it is encouraged in the Shari’ah to offer sunnah and nafl prayers (tarawih comes in this category) in the privacy of our homes. This point in our Shari’ah is hardly spoken of, leave alone emphasised.  

So I believe, but Allah Ta’aala, the Pure and Exalted knows best. Let us pray to HIM that he guides us to take maximum advantage of this magnanimous offer within the constrains of our numerous duties and responsibilities.    Allah Hafiz

June 5, 2016

NYT: Sex Talk for Muslim Women; An Insider’s Assault on Islamic Values and It’s Shari’ah

NYT: "Sex Talk for Muslim Women" 
An Insider’s Assault on Islamic Values and It’s Shari’ah

Mona Eltahawy has contributed, as an op-ed writer an article “Sex Talk for Muslim Women” in the The Opinion Pages of New York Times on May 5, 2016 http://nyti.ms/23tgUoy. She is the author of “Headscarves and Hymens: Why the Middle East Needs a Sexual Revolution” and introduces herself in this essay as “I am not a cleric, and I am not here to argue over what religion says about sex. I am an Egyptian, Muslim woman who waited until she was 29 to have sex and has been making up for lost time. My upbringing and faith taught me that I should abstain until I married. I obeyed this until I could not find anyone I wanted to marry and grew impatient. I have come to regret that it took my younger self so long to rebel and experience something that gives me so much pleasure.”

I think it is necessary that we analyse her arguments and prepare ourselves for the correct response.

Let me make it clear, to start with. She has a right to “have” her views and keep it to herself. But she wants to propagate them; moreover these views relate to my/our religion and therefore we have a right and a duty to analyse these “views”. I am not concerned with her. My target are her views that seem to misguide and corrupt my sisters in Islam. Let me try to answer point by point.

First, she starts as an Egyptian Muslim woman and is addressing Muslim women and then contradicts herself “I am not a cleric, and I am not here to argue over what religion says about sex……” Every proud and practicing Muslim first looks for guidance from the Islamic Law and Jurisprudence (Fiqh/Shari’ah) on any topic before embarking on it. So, Ms Mona if you want to talk as a Muslim to Muslims on sex then first read or consult a cleric on what Islam has to say on this subject and then give your reasons to alter or reject them on the basis of Shari’ah, knowledge and reason. To make the carnal desires as central to the argument conveys too much of an animal and too little of the human. If you are not a believing Muslim and you have a right to do that (though our Mullas will go for your neck for that!!) then please talk as a woman and address other women in general. You cannot eat the cake and have it. If you are a member of a club it is your civic duty to follow its rules and regulations. If you have serious differences with them, you are honor bound to voluntarily quit. 

The writer goes at great length to describe the results of interviews at her Book reading, Book tour  “that took me to 12 countries. Everywhere I went — from Europe and North America to India, Nigeria and Pakistan….”, her jammed emails on this subject and “when I was teaching at the University of Oklahoma in 2010”. She enumerates the statements of some women as “I, too, am fed up with waiting to have sex”, “I’m 32 and there’s no one I want to marry. How do I get over the fear that God will hate me if I have sex before marriage?”, how to “get rid of this burden of virginity”,  “ask about hymen reconstruction surgery if they’re planning to marry someone who doesn’t know their sexual history”, “the sexual straitjacket we force upon women”, “the stories on women’s sexual frustrations and experiences”. She then adds  “Many cultures and religions prescribe the abstinence that was indoctrinated in me.” I would like to respond thus:

First, elementary human physiology teaches us about the hardship of holding on sex gratification till marriage. The writer did not need the interviews to learn that.

Second, for every single woman that she has interviewed there are tens of thousands of women from the 1.6 billion Muslims who brave this trial period voluntarily and happily to build the family - unit of a civilised Muslim society - on rock solid grounds.

She has quoted some sites of “sex-positive attitudes” like the blog Adventures From the Bedroom of African Women, founded by the Ghana-based writer Nana Darkoa Sekyiamah, and the Mumbai-based Agents of Ishq, a digital project on sex education and sexual life.  She adds “As the writer Mitali Saran put it, in an anthology of Indian women’s writing: “I am not ashamed of being a sexual being.” I would like to remind the writer that a sense of shame is a highly noble attribute of civilised human beings. Animals and other sexual beings are just incapable to achieve that level. 

The climax of the article appears in the last sentence: “My revolution has been to develop from a 29-year-old virgin to the 49-year-old woman who now declares, on any platform I get: It is I who own my body. Not the state, the mosque, the street or my family. And it is my right to have sex whenever, and with whomever, I choose”. 

This ‘revolution’ to the vast majority of sisters in Islam, including the educated and intellectual is a steep decent and degeneration into abyss and disaster. 

Yes, Ms. Mona Eltahawy it is obvious to the blind that you own your body. Humans have been using their body as they like over a wide spectrum over the centuries. One extreme on the right are the Catholic Nuns and the other extreme on the left are the Prostitutes, euphemistically aka sex workers who are forced by circumstances to use their bodies to earn a living. Your revolution lands you in this latter neighborhood with one very strong difference: they do it for money; you propose it for gratification of one’s carnal desires. There are some reports to suggest that even some species of animals do not indulge in such free sex. It is your car and your life; still you cannot drive at any speed everywhere. It is your body and your physiology, yet you just cannot have the right to relieve yourself on the streets any where and whenever you like. All civilised human societies have a set of values, rules and regulations to control and guide our action and “our body”.

Yes again, it is your right to choose the pattern of sexual behavior you like. But do not deny us the right to call this behaviour (not you but the behaviour you are advocating) as depraved and disgusting. Apart from significant sections of European and American “liberal” cultures, rest of humanity does not approve of promiscuity and debauchery, unlimited or selective. Free sex, like dishonesty and a craze for wealth is a powerful and strong and widespread base animal passion in human beings. There have been some notable proponents for this behaviour like the famous British Philosopher and Nobel laureate Bertrand Russel. However, most of humanity of all religions, philosophy and cultures have all along discouraged and denounced this abominable practice.

Moral and Ethical Commandments (Akhlaakiyaat) in Islamic Shari'ah for Muslims

Moral and Ethical Commandments (Akhlaakiyaat)
 In Islamic Shari'ah for Muslims
ABSTRACT

“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” 

It is a glaring and unfortunate paradox in the communal life and thinking of Muslims. Morality and Ethical values (Akhlaaqiyaat) is one to the core values and primary objectives of our Deen along with Eemaan and the four pillars of Shari’ah. Yet it is hardly discussed let alone stressed in our personal and collective discussions and debate.  We hear all sorts of topics from the pulpit at Friday prayers but hardly ever about compassion or humanity. Our traditional scholarship seems to be obsessed by penalizing and punishment when it comes to Shari’ah Law, as if there is nothing else to it. They refuse to learn from the great example of Sayyedna Umar Khattab. However, the Holy Text is replete with instructions and advice to build our individual and collective Islamic moral values and behavior. I intend to discuss a few of them in the subsequent sessions. The index ayah is a fine example of such verses. It defines in a beautiful and simple style three immoral practices which can ruffle and upset a Muslim society, then makes a statement that such practices are inconsistent with Eemaan and lastly hints at the retribution for it. First, men are prohibited from laughing at other men. Similarly women are warned at laughing at other women. Second, we are strictly prohibited from insulting or defaming others. In a way this second part endorses and elaborates on the first. Third, a firm order to refrain from using offensive nicknames. These are usually used for defamation or refer to some defect, real or imaginary. There are some nicknames, however used for identification even though they sound offensive. As there is no intention of defaming, these are permissible. A related problem is calling a person by a good title. The Holy Prophet approved of this practice known as Kunniyyah, quite common in Arabia. The next part of the ayah is a general statement from Allah Ta'aala Subhaanahoo viz. once we have proclaimed Eemaan a certain level of behaviour and demeanor is consequently expected of us and we must constantly endeavour to achieve that. At the end of ayah, we are warned that if we do not desist from these social evils we will be branded as “zaalemoon” i.e. wrong-doers, evil doers and unjust.

May 25, 2016

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- May 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.          Page

Starting Dua, a note & The Ayah                                      2nd.        Page

A Short Summary:       For the Busy Bee                            N.A.       Pages

The Main Story:           Recommended                                Two        Pages

Footnotes:                   For the Perfectionist                        One -      Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

يا أَيُّهَا الَّذينَ آمَنوا لا يَسخَر قَومٌ مِن قَومٍ عَسىٰ أَن يَكونوا خَيرًا مِنهُم وَلا نِساءٌ مِن نِساءٍ عَسىٰ أَن يَكُنَّ خَيرًا مِنهُنَّ ۖ وَلا تَلمِزوا أَنفُسَكُم وَلا تَنابَزوا بِالأَلقابِ ۖ بِئسَ الِاسمُ الفُسوقُ بَعدَ الإيمانِ ۚ وَمَن لَم يَتُب فَأُولٰئِكَ هُمُ الظّالِمونَ

“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.”  Yousuf Ali. 

A SHORT VERSION

NONE

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

It is a glaring and unfortunate paradox in the communal life and thinking of Muslims. Morality and Ethical values (Akhlaaqiyaat) is one to the core values and primary objectives of our Deen along with Eemaan and the four pillars of Shari’ah. Yet it is hardly discussed let alone stressed in our personal and collective discussions and debate.  We hear all sorts of topics from the pulpit at Friday prayers but hardly ever about compassion or humanity. Our traditional scholarship seems to be obsessed by penalizing and punishment when it comes to Shari’ah Law, as if there is nothing else to it. They refuse to learn from the great example of Sayyedna Umar Khattab. During a period of famine, he had suspended the punishment for theft on the principle that if he cannot feed his people he does not have a right to punish them. Our scholars do not seem to be  interested in building a Muslim community based on the great moral and ethical teachings of Islam before (or at least along with) they start legislating to flog them, stone them to death or strike their heads off. The Islamic State of Pakistan, under General and later President Ziaul Haque decided to implement the Shari’ah Law. The people, as a result got the great gift of the Hudood Ordinance and the blasphemy Law. I think these two laws are the greatest example of blasphemy against our beloved and Holy Prophet. Very recently, the traditional religious scholars in Pakistan joined hands to make a hero out of a man who was coward and wicked enough to shamefully thrust a volley of bullets into the Governor of the Punjab, whom he had pledged to protect just because the governor had suggested an alteration to the blasphemy law. He was given a funeral which could easily match the one given to Qaid-e-Azam, the founder of Pakistan. This state of affairs is against the basic teachings of the Holy Quran and contrary to the practice and preaching of our Holy Prophet. 

The Holy Text is replete with instructions and advice to build our individual and collective Islamic moral values and behavior. I intend to discuss a few of them in the subsequent sessions. 

The index ayah is a fine example of such verses. Earlier in the the Surah the etiquette of addressing the Holy Prophet was discussed. Next the principles of  collective behaviour of Muslims towards one another were dealt with. This ayah specifies individual behavior. It defines in a beautiful and simple style three immoral practices which can ruffle and upset a Muslim society, then makes a statement that such practices are inconsistent with Eemaan and lastly hints at the retribution for it. 

First, men are prohibited from laughing at other men. Similarly women are warned at laughing at other women. This is not to stop enjoying and laughing with each other; this is fun and perfectly valid. The objection is to laughing at the cost of someone else; when the aim is to mock or taunt and specially to insult and ridicule others. Maulana Maudoodi defines the details “Mocking does not only imply mocking with the tongue but it also includes mimicking somebody, making pointed references to him, laughing at his words, or his works, or his appearance, or his dress, or calling the people's attention to some defect or blemish in him so that others also may laugh at him.”  This is very painful to the person concerned and leads to a bad taste around. The implication is that believers, whether men or women, shall never deride one another (Zamakhshari, Baydawi). This applies no less to the faith of the one who insults than to that of the insulted (Razi). Qurtubi has a similar elaboration: “mocking or scoffing does not only connote mocking with the tongue, but it also implies mimicking someone, making pointed references to him, laughing at his words, his works, his appearance, his dress or calling people's attention to some of his defects, so that they may laugh at him. Mocking includes all of this. By the clear text of the Quran, poking fun at someone or ridiculing him is absolutely forbidden.” We are reminded in this ayah that the person being mocked at may be better than us because of his sincerity and purity of heart in the eyes of Allah Ta'aala Subhaanahoo. I feel this a very potent and compulsive reason to desist from trying to lower others. The Holy Prophet said: "Allah does not look at your faces and your wealth; He looks at your hearts and your works” ( Sahih Muslim, narrated by Abu Hurairah)

A minor clarification is called for. The verse is using the word “qowm”for men; this term in fact includes both the genders of society. However as the women are specifically mentioned in the next part of the ayah, all the Mufassirs have translated the word “qowm” as referring to men.

Yet another clarification. Men are asked not to look down upon other men; likewise women upon other women. What about the attitude of men towards women and vice versa. The ayah is silent on that. Two outstanding Muslim scholars Maulana Mufti Mohammed Shafi and Maulana Al Ala Maudoodi regard this as an endorsement of their view that there is compulsory gender segregation in a Muslim society. Men are never on the same floor with women so they cannot ridicule each other. “Ridiculing each other generally occurs where there is such an intermingling. Therefore, in a Muslim society it is inconceivable that men would mock a woman or women would mock a man in an intermingling situation” says the Mufti. Maulana Maudoodi endorses him “Therefore, in a Muslim society it is inconceivable that the men would mock a woman, or the women would mock a man in an assembly.”  One obvious objection. Mehram men and women definitely have many occasions to face, address and laugh with one another or at one another. 

Second, we are strictly prohibited from insulting or defaming others. In all languages, a single word has multiple meanings. The Arabic language excels in this. “A cutting, biting remark or taunt of sarcasm is included in the word ‘lamaza’” says Youuf Ali.  Maulana Maudoodi defines “The word ‘lamz' as used in the original is very comprehensive and applies to ridiculing, reviling, deriding, jeering, charging somebody or finding fault with him, and making him the target of reproach and blame by open or tacit references.” In a way this second part endorses and elaborates on the first. These are attitudes that poison the relationship in a society. Hence the strong Divine commandment to keep clear off these social evils to allow a free growth of stable and happy community under Islam.

Third, a firm order to refrain from using offensive nicknames. These are usually used for defamation or refer to some defect, real or imaginary like the “the lame one” or “the black man” or “one eyed”. According to the Holy Prophet “Anyone who denigrates a Muslim who has committed a sin of which he has repented, Allah takes it upon Himself that He will get the person to commit the very same sin and expose him to

embarrassment and humiliation in this world and in the Hereafter” (Qurtubi). Taking a cue from this    Sayyidna Ibn 'Abbas defines the prohibition of “tanabuz bil-alqab” as  “if a person committed a sin or performed an evil deed from which he repented and mended his ways, it is unlawful for anyone to call him by denigrating names, such as thief, an adulterer, a drunkard or any such name.”

There are some nicknames, however used for identification even though they sound offensive. As there is no intention of defaming , these are permissible. Hence the Muhaddisin have used  names like Suleman al-A`mash (the weak-eyed Suleman) and Wasil' al-Ahdab (the hunch-backed Wasil) for the reporters of the Hadith. This was specially handy when several of them had a common name like Abdullah and one of them could be recognised by his nickname e.g. Abdullah, the blind. Lastly there are names or titles apparently offensive but given out of affection and even approved by the person themselves like  Abu Hurairah (father of the kitten) and Abu Turab (father of the dust). These titles are obviously excluded from the command of this ayah. The Holy Prophet himself named a Companion hul-yadain because his hands were relatively long.

A related yet different problem is naming and calling a person by a good title. The Holy Prophet approved of this practice known as Kunniyyah, quite common in Arabia. The Holy Prophet himself had bestowed appropriate titles on some of his  Companions: Atiq (the noble) for Sayyidna Abu Bakr Siddiq, Faruq (he who distinguishes truth from falsehood) for Sayyidna Umar bin Khattab, Asadullah (the lion of Allah) for Sayyidna Hamza and Saifullah (the sword of Allah) for Khalid Bin Walid.

The next part of the ayah is a statement from Allah Ta'aala Subhaanahoo. I find it rather difficult to understand the full meaning of the sentence from the translations of the individual words. Some of the renderings of this part of the ayah by different Mufassirs are also a little confusing. I find Shakir “evil is a bad name after faith” and  Mohsin Khan “How bad is it, to insult one's brother after having Faith” explain it very meaningfully. This is a sort of general statement to us from God Almighty viz. once we have proclaimed Eemaan — Faith in Allah, HIS Messenger and the Hereafter — a certain level of behaviour and demeanor is consequently expected of us and we must constantly endeavour to achieve that. 

At the end of ayah, we are warned that if we do not desist from these social evils we will be branded as “zaalemoon” i.e. wrong-doers, evil doers and unjust.

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

Islamic Shari’ah on Muslim "Man v/s Woman" as against "Husband v/s Wife"

Islamic Shari’ah on Muslim
 "Man v/s Woman" as against "Husband v/s Wife"

It is very clear all over in the Quran that our Shari’ah equates Man and Woman in all the fields — equal but different, very different at times. Women have all the rights and  responsibilities of the opposite gender: the right to property, educate, work etc. It will be safe to state that our Deen does not draw any difference between the two in this context: the society as a whole. It can be confidently surmised from a study of the Islamic scholarship that the rights of women are as obligatory upon men as the rights of men are upon women and the rights of both are similar to each other.

However it is entirely a different ball game in Islam in the context of relationship between Husband and Wife. The entire concept and approach changes once you add this bond and association. Now we are introducing the institution of the FAMILY — the Unit of Society in Islam. As this is a fundamental demand for a healthy Islamic community our Shari’ah has many rules to protect and strengthen this Unit. The very harsh and unequivocal denunciation of Adultery is the first and strong step in this direction. Second, the Shari’ah has ordered and defined “maraatib” among the members of the family to ensure cooperation and avoid confrontation among them. For want of a single word, “maraatib” can be described as a system of Divine ranking of the members of the family. As pointed out by the eminent scholar Javed Ahmed Ghamdi Sahib this system of “maraatib” is one of our distinguishing features from the Western society; they have no concept of this with disastrous consequences to the fabric of the family unit. The Mother (a woman) has three times higher position than Father (a man). A son (a man of fifty years) is obliged to respect and revere his Mother (a woman). We all willingly agree to all this. Enters controversy and distress when Allah Ta'aala Subhaanahoo declares HIS ranking between a husband and wife. Please note that a woman as a woman has her full rights to dictate the terms of contract of marriage, reject it or accept it. Our beloved Prophet is on record as annulling a marriage contract when he was told by the woman concerned that it was done without her approval. Once the contract is signed, a woman has evolved into a wife — an integral and cardinal transformation. Now there is no room for a contest or conflict of genders. She and her husband are on the same side in their effort to manage, develop and run the Family. I would  like to point out to my Sisters and Daughters that in this mutual kinship the Quran has clearly and unequivocally ordained that the husband is “Qawwaam over “ the wife. There is no room to challenge this. The main and only issue remaining to reflect and debate is: Who is a Qawwaam and what are his rights and responsibilities? 

This word has been variously translated. The literal meaning of the word “denotes a person who holds the responsibility or has the duty and charge to manage a job or run a system or take care of what has to be done about something, controlling all related factors therein.” One rendering for this word is very frightening, calling it “haakim” (one who rules, governs, or decides.) and “musallat”(dominant over his wife) by eminent scholars like Maulana Mufti Mohammed Shafi and Dr. Israr Ahmed. The famous scholar Javed Ahmed Ghamdi has termed it as “sarbarah”, head of the family. Other translations include: “protectors and maintainers of women” by Maudoodi, Yousuf Ali and Mohsin Khan; “take full care of women” by Dr. Asad; “Men are the ever upright (managers) (of the affairs) of women” by Dr. Ghali; “Men are in charge of women” by Pickthal and Sahih International; “Men are the maintainers of women” by Shakir. Few other alternates used are: caretakers of women; guardians, custodians and overseers. 

I hope, I have been able to convince my Sisters and Daughters that in the Divine ranking (“maraatib”) of members of a Family, the husband has been designated as  Head of the family and the wife is required to “obey” and cooperate. It is a functional and administrative division. The husband is a working head and not a ruler or dictator in the political sense.

To put the whole issue in its proper perspective (and to reassure my hardworking sisters and daughters) let me close by quoting an ultra-conservative but an outstanding scholar Mufti Mohammed Shafi: “As explained in other verses of the Holy Qur'an, this mantle of authority placed on the shoulders of men is not that of a dictator and a tyrant. While exercising this authority, man is bound by the supreme law of Islam, the Shari'ah. He must act on the principle of consultations and follow good counsel. He just cannot act at the spur of his whim or his wild instincts. The command given to him is: “Treat women well, as recognized”(The Holy Quran).

Trying to answer one question, I have stirred up many more, I am afraid. All of them need answers. Perhaps in due course.

Concise and Cute for Jihadis and Hijaabis

Concise and Cute for Jihadis and Hijaabis

I am sharing with you this statement, as I think it defines goals in a beautiful style which  very relevant in our present day life. 

Islamize yr soul Muslim, 

not yr country; 

Put a #hijab over yr ego, 

not your head; 

Cover yr good deeds in a #burqa, 

not your faces.

Tarek Fatah

Columnist, Toronto Sun

The Function of Dua' in Islamic Shari'ah Sans the Exaggeration and Even Transgression

The Function of Dua' in Islamic Shari'ah 
Sans the Prevalent Exaggeration and Even Transgression 

ABSTRACT

A beautiful ayah illustrating different parts of dua leading us to the “right way” is discussed: “And if My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.”

A  few additional verses of the Quran on this subject are included to fully comprehend the role of Dua in our Shari’ah. 

The jewel and masterpiece of dua’ in the First Chapter of our Holy Text is the opening shot: “Thee alone do we worship; and unto Thee alone do we turn for aid, Guide us the straight way, the way of those upon whom Thou hast bestowed Thy blessings, not of those who have been condemned [by Thee], nor of those who go astray!” We are mandated to start our day with this dua, recite it thrice at intervals during the day and finally retire for the night after rehearsing the same dua’, making a total of seventeen reiteration  in five installments spread over the whole day. A remarkable and very effective prescription for Muslims for their spiritual needs and development. If we can comply with this drill with real concentration and mindfulness (khushoo’ and khuzoo’) I am sure we do not need any of the books and booklets of long Arabic duas. This Mother of Duas will Insha Allah see us through. All we need in addition are the very personal duas, on very personal occasions, coming from within us in our personal lingo and idiom. 

The four parts of the Index ayah are examined. Dua is a very essential and valuable part of our Ibaadah. Unfortunately there is intense exaggeration if not transgression displayed in this matter — both scholarly and popular. This theme is analysed. The prevalent and popular practice of books, pamphlets, emails, videos, texts and messages of a long list of Sample Sunnah Duas for all possible situations has been reviewed. 

The Quranic duas’ excel and transcend all the others, provided one understands its meaning word by word. Our beloved Prophet (peace and blessings of Allah be upon him) has frequently stressed the status and influence of supplication. This has been the practice of many of the great Prophets. A list of the Quranic and Prophets’ duas have been included. 

It is concluded that dua is not just reading; it is not simply reciting; it is not even wholly praying. Dua is requesting, appealing and even demanding directly from our Sustainer and Cherisher with the hope and conviction that HE WILL grant it, BUT in HIS style, at HIS time and by HIS wisdom. Let us keep it that way, please.  Be assured. Allah Ta'aala Subhaanahoo loves to be urged and implored by HIS creatures and persistently encourages and goads us to beseech and entreat HIM for all our needs, desires and ambitions.

April 26, 2016

 Read ONLY,  IF AND WHEN you have time and mood for: 

 “An Ayah of the Quran for 30 Days” -- April 2016

Choose the section you have time, in the next 30 days to read this ayah:-

Prelude:                       Recurrent Primary Message          1st.          Page

Starting Dua, a note & The Ayah                                      2nd.        Page

A Short Summary:       For the Busy Bee                            Two        Pages

The Main Story:           Recommended                                Four       Pages

Footnotes:                   For the Perfectionist                        Twelve    Pages

PRELUDE

From the Pen and Perspective of a self-styled PPK Muslim (Proud, Practicing, Knowledgeable) with a humble submission that Islam totally rejects Blind Following BUT vigorously focusses on the Limitations of Pure Human Reasoning..............and clearly and comprehensively AlLAH knows best.

In the beginning of the seventh century C.E., the folks of Mecca and Medina had a fascinatingly unique window: they had direct access to the Heavens through one of their own. They were blessed with a regular stream of Divine counseling and guidelines. Question and answer sessions were part of the program. Even individual questioner was graced by an answer. In the short Introduction to this scheme they were assured that at the end of this twenty-two year project, Divine Directions and Admonitions will continue through the agency of the PEN. The whole discourse has been preserved and archived till eternity under the guarantee of our Lord and Creator. This record in known as the Quran. 

It should sound unbelievable but factually appears to be true: Many of our prevalent, widespread and important concepts and opinions about religious matters do not have a basis in the Quran and sometimes even appear to be in obvious conflict with the teachings of the Quran. It would be very educative and helpful to discuss an Ayah once a month to see if it supports or rejects our views and actions in our daily life. I wish and hope this email generates a fruitful interactive discussion. 

DUAA’

بِسمِ اللَّهِ الرَّحمٰنِ الرَّحيمِ

In the name of Allah, we praise HIM, seek HIS help and ask for HIS forgiveness. Whosoever Allah guideth none can misguide; whosoever HE allows to fall astray, none can guide him right. We bear witness that there is none worthy of worship but Allah alone and we bear witness that Mohammed, SAW is HIS slave-servant and the Seal of HIS Messengers. 

Further, we recall that Allah Ta’aala has declared in HIS Book¹ “He granteth wisdom to whom He pleaseth; and he to whom wisdom is granted receiveth indeed a benefit overflowing; but none will grasp the Message (or remember or receive admonition) but men of understanding (or intellect)” and we also recall that he has warned us about the day of judgement² “Then on that day you shall most certainly be questioned about the boons (joy, pleasure).” We realise, that there cannot be a greater boon or blessing or benefit than wisdom and we wonder if this should be a timely reminder to very many of us sincere and practicing Muslims who use our critical thinking to enhance the mundane for ourselves and our families but resort to compulsory following -- taqleed, doctrine of classical Sunni Islamic Fiqh  -- in matters religion. 

(NOTE:  I have filtered out the proofs and details into the Footnotes for those who have the time and interest for them. The main email will then be reasonable length, hopefully for the busy majority. What follows is not a sermon; I do not feel qualified to give one, anyhow. I wish, it may provide a food for thought. A caveat seems in order: If the ayah selected pertains to issues we face in our daily life with our family, friends, neighbours or peers it may affect us personally and lead to some self analysis and soul searching which in turn could be divisive and distressing. If taken in the right spirit, it can be a humble attempt towards finding the “straight path”.) 

THE AYAH

Surah Al-Baqarah 2, Ayah 186

وَإِذا سَأَلَكَ عِبادي عَنّي فَإِنّي قَريبٌ ۖ أُجيبُ دَعوَةَ الدّاعِ إِذا دَعانِ ۖ فَليَستَجيبوا لي وَليُؤمِنوا بي لَعَلَّهُم يَرشُدونَ

“AND IF My servants ask thee about Me - behold, I am near; I respond to the call of him who calls, whenever he calls unto Me: let them, then, respond unto Me, and believe in Me, so that they might follow the right way.” Dr. Mohammed Asad

A SHORT VERSION

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

A beautiful ayah illustrating different parts of dua leading us to the “right way”. Let me quote a few additional verses of the Quran on this subject before we discuss the role of Dua in our Shari’ah. 

To start with, the jewel and masterpiece of dua’ in the First Chapter of our Holy Text:³  

“Thee alone do we worship; and unto Thee alone do we turn for aid, Guide us the straight way, the way of those upon whom Thou hast bestowed Thy blessings, not of those who have been condemned [by Thee], nor of those who go astray!”

We are mandated to start our day with this dua, recite it thrice at intervals during the day and finally retire for the night after rehearsing the same dua’, making a total of seventeen reiteration  in five installments spread over the whole day. A remarkable and very effective prescription for Muslims for their spiritual needs and development. If we can comply with this drill with real concentration and mindfulness (khushoo’ and khuzoo’) I am sure we do not need any of the books and booklets of long Arabic duas. This Mother of Duas will Insha Allah see us through. All we need in addition are the very personal duas, on very personal occasions, coming from within us in our personal lingo and idiom.  A few other references from the Holy text to elaborate the concept of Dua’ in the Shari’ah:^4,5,6,7,8   …………………..(see the main story)

These different ayahs have highlighted different features and requisites of an effective dua……………..

The index ayah is preceded and followed ………..In the usual attractive style of the Text, this ayah describes succinctly that if you think of HIM, HE is very close to you; if you appeal to HIM, HE hears and responds to you and if you are looking for the “right way” then you will find it if you follow HIS dictates with complete Faith in HIM. This ayah also reminds us that even though we cannot see or subject to any form of perception our Lord and the absolute Master of this vast Universe, nonetheless, HE is close enough to us for a direct communication with HIM. Contrary to a rather popular concept in Muslims, we do not need an intermediary in the form of a Wali, Peer, Shaikh or Imam to reach HIM and  plead to HIM. 

Ibn Kathir offers an explanation …………(see the main story)

Mufti Mohammed Shafi has drawn a subtle but practical ruling from this ayah. …………..

Dua is a very essential and valuable part of our Ibaadah. Unfortunately there is intense exaggeration if not transgression displayed in this matter — both scholarly and popular. The role of dua is distorted and its importance magnified out of all proportion. A beautiful write-up by Sound Vision http://www.soundvision.com/dua-and-zikr is a good example. An author in the article states: “What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It is the essence of ibadaah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between……..In every difficulty our first action is dua, as is our last…” The author then elaborates his point by a long list of virtues of dua’.⁹  A sister had sent me a dua for Ramadan which stated that “Dua is the only element that changes Taqdeer. Everything is pre-written. But with DUA it can be re-written.” I am sorry I think these views display a very misleading ignorance of our Deen. Our mandatory prayers are the FIRST and FOREMOST worship. Reading and studying the Holy Quran — I do not mean merely chanting of words — comes next. All other forms of worship put together including Dua cannot even come close. As a matter of fact prayers combined with Fasting and Zakat can see us through to Jannah, Insha Allah without any additional effort as per the saying of our beloved Holy Prophet: ……..

The root of the Arabic word dua’ means to cry out or call out. ………….It has to be a personal pleading to his Lord Creator coming from his inner emotional self for his problems in his own words. If s/he cannot find the words to express her/his feelings, rest assure Allah Ta’aala can reach the heart. The well researched  article referred to earlier wants to make the practice of dua a free for all so that every body is making dua for every body about every thing all the time. …………………. 

A word about the prevalent and popular practice of books, pamphlets, emails, videos, texts and messages of a long list of Sample Sunnah Duas for all possible situations. (The article referred to earlier gives fifteen duas for mercy and forty four for personal duas; elsewhere forty three occasions are sited for making a dua like leaving a gathering or entering a market place.) Most of these are in Arabic - many real long ones - with translation. One can read them or chant them but this act is hardly a dua. As far as the insistence on the Arabic text is concerned, one of the authors in this very article very nicely puts it “But one thing that's often forgotten about Dua is that it's direct communication with Allah. And Allah is multilingual. He actually created and knows all languages, whether it's the specific dialect of your village back home or the street talk of urban America.” Also generally speaking, how good are these duas? Are all of them reliable? It is worth pondering. 

Dua comes spontaneously whenever there is an occasion for it. However, because of its importance it has been formalized and categorized. So full twenty one occasions are listed as the “Best Time for Dua”.¹⁰             

As stated earlier, calling out to  Allah Ta'aala Subhaanahoo is an end in itself. Hence it should not occur to anybody as to why a dua’ has not been answered. However, most of us cannot help just doing that. I came across a long list of reasons why our supplications are not answered. It makes an interesting reading.¹¹  

Imam Ibn al-Qayyim, an eminent Islamic scholar has described process of dua’ in a very convincing and compelling style:……………….

Wikipedia gives a short but interesting history of the literature of dua’.¹² 

Notwithstanding what I have stated hitherto, the Quranic duas’ excel and transcend all the others provided one understands its meaning word by word. Our beloved Prophet has termed the following part of an ayah of the Quran as the “best dua’”:

Short, Concise, Complete and Comprehensive. As a matter of fact our five daily mandatory prayers are the best examples of beseeching and entreating (i.e. offering dua’) Allah Ta'aala Subhaanahoo. It would be handy to have a list of these supplications for ready reference.¹³    

Our beloved Prophet (peace and blessings of Allah be upon him) has frequently stressed the status and influence of supplication. According to At Tirmidhi he has called dua’ as “the essence” of worship. Hence   several collections of “authentic” and popular Prophets’ duas are available. ………………The Messenger of Allah has also highlighte several aspects of supplication:

 “The dua of a Muslim for his brother in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, Ameen. And may you also be blessed with the same’”. [Saheeh Muslim]………………..(see main story for a few more)

The hadith recommending dua for a brother seems to be inspired by the Quranic instruction:¹⁴ 

“Know, therefore, that there is no god but God, and ask forgiveness for thy fault, and for the men and women who believe: for God knows how ye move about and how ye dwell in your homes.”

A list of Prophets’ dua is included for ready reference.¹⁵    

As I close, allow me to assert that dua is not just reading; it is not simply reciting; it is not even wholly  praying. Dua is requesting, appealing and even demanding directly from our Sustainer and Cherisher with the hope and conviction that HE WILL grant it, BUT in HIS style, at HIS time and by HIS wisdom. Let us keep it that way, please.  Be assured. Allah Ta'aala Subhaanahoo loves to be urged and implored by HIS creatures and persistently encourages and goads us to beseech and entreat HIM for all our needs, desires and ambitions.

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

THE MAIN STORY

“I am convinced about the veracity of my opinions, but I do consider it likely that they may turn out to be incorrect. Likewise, I am convinced about the incorrectness of the views different from mine, but I do concede the possibility that they may turn out to be correct.” — Imam Shafa’i

A beautiful ayah illustrating different parts of dua leading us to the “right way”. Let me quote a few additional verses of the Quran on this subject before we discuss the role of Dua in our Shari’ah. 

To start with, the jewel and masterpiece of dua’ in the First Chapter of our Holy Text:³  

“Thee alone do we worship; and unto Thee alone do we turn for aid, Guide us the straight way, the way of those upon whom Thou hast bestowed Thy blessings, not of those who have been condemned [by Thee], nor of those who go astray!”

We are mandated to start our day with this dua, recite it thrice at intervals during the day and finally retire for the night after rehearsing the same dua’, making a total of seventeen reiteration  in five installments spread over the whole day. A remarkable and very effective prescription for Muslims for their spiritual needs and development. If we can comply with this drill with real concentration and mindfulness (khushoo’ and khuzoo’) I am sure we do not need any of the books and booklets of long Arabic duas. This Mother of Duas will Insha Allah see us through. All we need in addition are the very personal duas, on very personal occasions, coming from within us in our personal lingo and idiom.  A few other references from the Holy text to elaborate the concept of Dua’ in the Shari’ah:^4,5,6,7,8   

“But your Sustainer says: "Call unto Me, [and] I shall respond to you! Verily, they who are too proud to worship Me will enter hell, abased!”

“"[Thus speaks God:] "O you servants of Mine who have transgressed against your own selves! Despair not of God's mercy: behold, God forgives all sins - for, verily, He alone is much-forgiving, a dispenser of grace!”

“Call ye, then, upon God with sincere devotion to Him, even though the Unbelievers1 may detest it”

“Call on your Lord with humility and in private: for God loveth not those who trespass beyond bounds.”

“[Hence,] O my sons, go forth and try to obtain some tidings of Joseph and his brother; and do not lose hope of God's life-giving (soothing) mercy: verily, none but people who deny the truth can ever lose hope of God's life-giving mercy."

(Please note the Arabic word in this ayah is Rawh and not Rooh. Rawh includes the idea of a Mercy that stills or calms our distracted state. It is particularly relevant here to the emotions of Jacob.)

These different ayahs have highlighted different features and requisites of an effective dua. In the first ayah, response from Allah Ta'aala Subhaanahoo is assured. Second, this assurance covers all faults and sins, however small or big. Third, sincerity and devotion to Allah is necessary for success. Fourth, an appeal to HIM with humility and privacy is suggested. And lastly a warning, not to loose hope in HIS powers of Eternal Mercy whatever the sin or crime — very small, very big. This can be labelled as the decisive factor in application of dua’ — complete faith of the seeker that his supplication would be accepted. Abu Hurairah has reported “The Messenger of Allah said The supplication of every one of His slaves will be granted as long as he does not get impatient and say, “I supplicated to my Rubb again and again but I do not think my prayer will be answered." [Al-Bukhari, Muslim].

The index ayah is preceded and followed by ayahs on the instructions and injunctions about the Holy month of Ramadan and fasting. This ayah, as if is sandwiched between a discussion of this subject. Why? Ramadan, in some respects and to many is a period of trial. This ayah reminds them that Allah Ta'aala Subhaanahoo is close to them, watching them and listens to them. In the usual attractive style of the Text, this ayah describes succinctly that if you think of HIM, HE is very close to you; if you appeal to HIM, HE hears and responds to you and if you are looking for the “right way” then you will find it if you follow HIS dictates with complete Faith in HIM. This ayah also reminds us that even though we cannot see or subject to any form of perception our Lord and the absolute Master of this vast Universe, nonetheless, HE is close enough to us for a direct communication with HIM. Contrary to a rather popular concept in Muslims, we do not need an intermediary in the form of a Wali, Peer, Shaikh or Imam to reach HIM and  plead to HIM. 

Ibn Kathir offers an explanation for introducing this ayah in between a discussion on Ramadan. In his opinion, this ayah hints that the dua’ made at iftaar is always accepted. The Holy Prophet also has confirmed this opinion:

“The prayer made by one who is fasting at the the time of iftaar is accepted.”

Hence, it was the practice of the noble companion Abdullah Ibn Umer to collect his family at the time of iftaar and make a dua’. 

Mufti Mohammed Shafi has drawn a subtle but practical ruling from this ayah. As Allah Ta'aala Subhaanahoo declares in this ayah “I am near”, the Mufti derives from this statement that “it has been hinted that prayers should be said slowly and quietly; to raise voice during prayer is not desirable.” He quotes the background in which this ayah was revealed (shan-e-nuzool) as an evidence for his conclusion. A villager, says Ibn Kathir visited the Holy Prophet and asked “Tell me if our Lord is near us, then we shall pray in a lowered voice; and if he is far, we shall call him with raised voices”. This verse was revealed in response.

Dua is a very essential and valuable part of our Ibaadah. Unfortunately there is intense exaggeration if not transgression displayed in this matter — both scholarly and popular. The role of dua is distorted and its importance magnified out of all proportion. A beautiful write-up by Sound Vision http://www.soundvision.com/dua-and-zikr is a good example. An author in the article states: “What a tragedy, for dua is the most potent weapon of a believer. It can change fate, while no action of ours ever can. It is the essence of ibadaah or worship. With it we can never fail; without it we can never succeed. In the proper scheme of things, dua should be the first and the last resort of the believer, with all his plans and actions coming in between……..In every difficulty our first action is dua, as is our last…” The author then elaborates his point by a long list of virtues of dua’.⁹  A sister had sent me a dua for Ramadan which stated that “Dua is the only element that changes Taqdeer. Everything is pre-written. But with DUA it can be re-written.” I am sorry I think these views display a very misleading ignorance of our Deen. Our mandatory prayers are the FIRST and FOREMOST worship. Reading and studying the Holy Quran — I do not mean merely chanting of words — comes next. All other forms of worship put together including Dua cannot even come close. As a matter of fact prayers combined with Fasting and Zakat can see us through to Jannah, Insha Allah without any additional effort as per the saying of our beloved Holy Prophet:

Narrated Talha bin 'Ubaid-Ullah (Radi-Allahu ‘anhu): “A bedouin with unkempt hair came to Allah's Apostle (Sallallahu 'Alaihi WaSallam) and said, "O Allah's Apostle! Inform me what Allah has made compulsory for me as regards the prayers." He replied: "You have to offer perfectly the five compulsory prayers in a day and night (24 hours), unless you want to pray Nawafil." The bedouin further asked, "Inform me what Allah has made compulsory for me as regards fasting." He replied, "You have to fast during the whole month of Ramadan, unless you want to fast more as Nawafil." The bedouin further asked, "Tell me how much Zakat Allah has enjoined on me." Thus, Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) informed him about all the rules (i.e. fundamentals) of Islam. The bedouin then said, "By Him Who has honored you, I will neither perform any Nawafil nor will I decrease what Allah has enjoined on me. Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "If he is saying the truth, he will succeed (or he will be granted Paradise).”  (Bukhari Vol. 3 : No. 11)

The root of the Arabic word dua’ means to cry out or call out. Supplication is the closest word in English.  Dua is a very context sensitive ibaadah, based on the person and the occasion.  A mother’s dua for his son suffering from cancer is entirely different ball game from the dua of an Imam with his large congregation. It has to be a personal pleading to his Lord Creator coming from his inner emotional self for his problems in his own words. If s/he cannot find the words to express her/his feelings, rest assure Allah Ta’aala can reach the heart. The well researched  article referred to earlier wants to make the practice of dua a free for all so that every body is making dua for every body about every thing all the time. An author in this article says “Tools like email and social networking sites like Facebook are effective ways to reach and stay in touch with many people quickly and cheaply. They are also ideal methods of reviving the practice of making Dua……Start an online Dua circle by making a list of family and friends you feel close to. Send them an email or tag them in a note explaining that you are asking them nothing more than one minute of their time once a week to make a Dua for yourself or another person on the list. It could be for a sibling to do well on an upcoming exam. It could be for someone's surgery to be successful. Then, set a day and time when everyone will make Dua for that one minute for that shared item…..”.  The social media is hardly the forum for our Dua, a powerful tool of personal, emotional and direct appeal to the All Mighty. Repeatedly the authors of this article have referred to Prophet Muhammad, peace and blessings be upon him, as saying that Dua is the “essence” of worship (Tirmidhi). Very true. All of them, however then concentrate on the “essence” only and have conveniently forgotten the “worship” part of the statement. 

A word about the prevalent and popular practice of books, pamphlets, emails, videos, texts and messages of a long list of Sample Sunnah Duas for all possible situations. (The article referred to earlier gives fifteen duas for mercy and forty four for personal duas; elsewhere forty three occasions are sited for making a dua like leaving a gathering or entering a market place.) Most of these are in Arabic - many real long ones - with translation. One can read them or chant them but this act is hardly a dua. As far as the insistence on the Arabic text is concerned, one of the authors in this very article very nicely puts it “But one thing that's often forgotten about Dua is that it's direct communication with Allah. And Allah is multilingual. He actually created and knows all languages, whether it's the specific dialect of your village back home or the street talk of urban America.” Also generally speaking, how good are these duas? Are all of them reliable? It is worth pondering. 

Dua comes spontaneously whenever there is an occasion for it. However, because of its importance it has been formalized and categorized. So full twenty one occasions are listed as the “Best Time for Dua”.¹⁰             

As stated earlier, calling out to  Allah Ta'aala Subhaanahoo is an end in itself. Hence it should not occur to anybody as to why a dua’ has not been answered. However, most of us cannot help just doing that. I came across a long list of reasons why our supplications are not answered. It makes an interesting reading.¹¹  

Imam Ibn al-Qayyim, an eminent Islamic scholar has described process of dua’ in a very convincing and compelling style: “The Dua and prayers for seeking refuge with God are like a weapon, and a weapon is only as good as the person who is using it; it is not merely the matter of how sharp it is.  If the weapon is perfect and free of faults, and the arm of the person using it is strong, and there is nothing stopping him, then he can lay waste to the enemy.  But if any of these three features is lacking, then the effect will be lacking accordingly”.

Wikipedia gives a short but interesting history of the literature of dua’.¹² 

Notwithstanding what I have stated hitherto, the Quranic duas’ excel and transcend all the others provided one understands its meaning word by word. Our beloved Prophet has termed the following part of an ayah of the Quran as the “best dua’”:
وَمِنهُم مَن يَقولُ رَبَّنا آتِنا فِي الدُّنيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ

Short, Concise, Complete and Comprehensive. As a matter of fact our five daily mandatory prayers are the best examples of beseeching and entreating (i.e. offering dua’) Allah Ta'aala Subhaanahoo. It would be handy to have a list of these supplications for ready reference.¹³    

Our beloved Prophet (peace and blessings of Allah be upon him) has frequently stressed the status and influence of supplication. According to At Tirmidhi he has called dua’ as “the essence” of worship. Hence   several collections of “authentic” and popular Prophetic duas are available. It is suggested that “the words of the Prophets are more complete and submissive to God’s will” and help the believers to “to use the clearest and most concise words when offering his supplications.” It has also been proposed that “Making dua in the court of Allah the Exalted is an art and has an etiquette” All this is perhaps true but I dare say quite irrelevant to the spirit and purpose of dua’. The Messenger of Allah has also highlighted several aspects of supplication:

“A slave becomes nearest to his Lord when he is in prostration. So increase supplications in prostrations.’’ [Saheeh Muslim]

 “The supplication of every one of you will be granted if he does not get impatient and say, `I supplicated my Lord but my prayer has not been granted’.’’ [Saheeh Al-Bukhari, Saheeh Muslim]

 “The dua of a Muslim for his brother in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, Ameen. And may you also be blessed with the same’”. [Saheeh Muslim

Emphasising that the seeker should be humble but confident, he has said “When one of you supplicates, he should not say, ‘O Allah, forgive me if You will,’ but be firm in asking and make the desire great, for what Allah gives is nothing great for Him.”[ Saheeh Muslim] 

The hadith recommending dua for a brother seems to be inspired by the Quranic instruction:¹⁴ 

“Know, therefore, that there is no god but God, and ask forgiveness for thy fault, and for the men and women who believe: for God knows how ye move about and how ye dwell in your homes.”

A list of Prophets’ dua is included for ready reference.¹⁵    

As I close, allow me to assert that dua is not just reading; it is not simply reciting; it is not even wholly  praying. Dua is requesting, appealing and even demanding directly from our Sustainer and Cherisher with the hope and conviction that HE WILL grant it, BUT in HIS style, at HIS time and by HIS wisdom. Let us keep it that way, please.  Be assured. Allah Ta'aala Subhaanahoo loves to be urged and implored by HIS creatures and persistently encourages and goads us to beseech and entreat HIM for all our needs, desires and ambitions.

........and Allah knows best. 

May Allah Ta’aala bless us with true understanding--“fahm”--of our Deen, Aameen.

Dr. Khalid Mitha

FOOTNOTES

(1) Surah 2/269

يُؤتِي الحِكمَةَ مَن يَشاءُ ۚ وَمَن يُؤتَ الحِكمَةَ فَقَد أوتِيَ خَيرًا كَثيرًا ۗ وَما يَذَّكَّرُ إِلّا أُولُو الأَلبابِ

(2) Surah 102/8

ثُمَّ لَتُسأَلُنَّ يَومَئِذٍ عَنِ النَّعيمِ

(3) Surah 1/5-7

إِيّاكَ نَعبُدُ وَإِيّاكَ نَستَعينُاهدِنَا الصِّراطَ المُستَقيمَصِراطَ الَّذينَ أَنعَمتَ عَلَيهِم غَيرِ المَغضوبِ عَلَيهِم وَلَا الضّالّينَ

(4) Surah 40/60

وَقالَ رَبُّكُمُ ادعوني أَستَجِب لَكُم ۚ إِنَّ الَّذينَ يَستَكبِرونَ عَن عِبادَتي سَيَدخُلونَ جَهَنَّمَ داخِرينَ

(5) Surah 39/53

قُل يا عِبادِيَ الَّذينَ أَسرَفوا عَلىٰ أَنفُسِهِم لا تَقنَطوا مِن رَحمَةِ اللَّهِ ۚ إِنَّ اللَّهَ يَغفِرُ الذُّنوبَ جَميعًا ۚ إِنَّهُ هُوَ الغَفورُ الرَّحيمُ

(6) Surah 40/15

فَادعُوا اللَّهَ مُخلِصينَ لَهُ الدّينَ وَلَو كَرِهَ الكافِرونَ

(7) Surah 7/55

ادعوا رَبَّكُم تَضَرُّعًا وَخُفيَةً ۚ إِنَّهُ لا يُحِبُّ المُعتَدينَ

(8) Surah 12/87

يا بَنِيَّ اذهَبوا فَتَحَسَّسوا مِن يوسُفَ وَأَخيهِ وَلا تَيأَسوا مِن رَوحِ اللَّهِ ۖ إِنَّهُ لا يَيأَسُ مِن رَوحِ اللَّهِ إِلَّا القَومُ الكافِرونَ

(9) True but gross exaggeration about dua

The most empowering conversation

Dua is conversation with Allah, out Creator, our Lord and Master, the All Knowing, the All Powerful. This act in itself is of extraordinary significance. It is the most uplifting, liberating, empowering, and transforming conversation a person can ever have. We turn to Him because we know that He alone can lift our sufferings and solve our problems. We feel relieved after describing our difficulties to our Creator. We feel empowered after having communicated with the All Mighty. We sense His mercy all around us after talking to the Most Merciful. We get a new commitment to follow His path for that is the only path for success. We feel blessed with each such commitment.

Our first and last action

In every difficulty our first action is dua, as is our last. We ask Allah to show us the way to handle that difficulty; we seek His help in following the path He shows to us; we seek His aid in making our efforts successful. When we fall sick, we know that we cannot find the right doctor without His Will; that the best doctor may not be able to diagnose our condition without His Command; that the best treatment plan will not succeed without His Permission. We make dua for all of these. We make dua before we seek medical help, while we are receiving it and after it has been delivered.

The essence of worship

Dua is the essence of ibaadah. A person engaged in dua affirms his belief in Tawheed (monotheism) and shuns belief in all false gods. With each dua his belief in Allah grows. He beseeches Him, affirming his own powerlessness. A person seriously and sincerely engaged in dua understands exactly the relationship between himself and the Creator and affirms it through his actions. That is the essence of worship! Additionally, such a person can never become arrogant or proud, a logical result of true worship.

Our most potent weapon

Dua is our most potent weapon in all struggles of life as well as in jihad in the battlefield. During the battle of Badr, the Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) stood up all night in prayer seeking Allah's help in the battle between unequal armies that would follow the next day. In the decisive battles against the crusaders, Sultan Salahuddin Ayyubi was busy day and night. His days were devoted to Jihad. His nights were spent making dua, crying, seeking Allah's help. This has been the practice of all true mujahideen.

Big and small

We should make it a point to make dua for all things big and small. It is the beginning of wisdom to realize that big and small are arbitrary labels that are totally irrelevant in this context. Nothing is too big for Whom we are asking from; nothing is too small for the one who is asking. That is why we have been taught to ask Allah when we need something as small as shoelaces. We should ask as a beggar, as a destitute person, for that is what we in reality are in relationship to Allah. At the same time we should ask with great hope and conviction that we shall be granted our prayers. We should remember the Hadith: "There is nothing more dear to Allah than a servant making dua to Him." On the other hand, a prayer lacking concentration and conviction is no prayer at all.

All times and all needs

We should make dua at all times, not only during times of distress. The Prophet Muhammad (sal-Allahu-alayhi-wa-sallam) said: "Whosoever desires that Allah answers his duas in unfavorable and difficult conditions, he should make plentiful dua in days of ease and comfort." Also he (sal-Allahu-alayhi-wa-sallam) said: "The person who does not ask from Allah, Allah becomes angry with him."

We should ask for all of our needs: those related to this world as well as those related to the Hereafter. Those who only concentrate on the former are, in effect, announcing that they don't care for their life in the permanent abode. They should blame nobody but themselves for the total ruin in that world that Qur'an assures us awaits them. Those who only concentrate on the later are also showing lack of balance, for we need Allah's help to lead a good life here as well.

All people

We should make dua not only for ourselves but also for our parents, brothers and sisters, spouses and children, relatives and friends, teachers and other benefactors, and destitute and struggling Muslims everywhere. We should pray for them for the good in this world as well as in the Hereafter. The Prophet (sal-Allahu-alayhi-wa-sallam) said: "The dua of a Muslim for his brother (in Islam) in his absence is readily accepted. An angel is appointed to his side. Whenever he makes a beneficial dua for his brother the appointed angel says, 'Aameen. And may you also be blessed with the same.'" [Sahih Muslim]

In the dark ages that we are living in today, everyday brings fresh news about atrocities committed against our brothers in Palestine, Kashmir, India, Afghanistan, Iraq, Chechnya, and the list goes on. And what do we do? We can continue to just feel frustrated and depressed. We can petition the determined perpetrators or a fictional "International Community". We can just forget all this and move on to some other subject. Or we can stand up before Allah and pray for His help, who alone can help. The dua can change our life, our outlook, and our fate. It is the most potent weapon. But it works only for those who try sincerely and seriously to use it.

(10) Best time for dua:

There are certain times dua (supplication) is more likely to be accepted by Allah (SWT) as mentioned by Prophet (peace and blessings of Allah be upon him). These times are as follows: 

1. The Last Third Of The Night

Abu Hurairah (RA) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said: 'In the last third of every night our Rabb (Cherisher and Sustainer) (Allah (SWT)) descends to the lowermost heaven and says; "Who is calling Me, so that I may answer him? Who is asking Me so that may I grant him? Who is seeking forgiveness from Me so that I may forgive him?"' [Sahih al-Bukhari]

 Amr ibn Absah narrated that the Prophet said: 'The closest any worshipper can be to His Lord is during the last part of the night, so if you can be amongst those who remember Allah at that time, then do so.'[at-Tirmidhi]

2. Late at night

When people are sleeping and busy with worldly pleasures Allah (SWT) gives the believers an opportunity, or an answer hour if they can fight sleep and invoke Allah (SWT) for whatever they need.

 The Prophet (SAW) said: 'There is at night an hour, no Muslim happens to be asking Allah any matter of this world or the Hereafter, except that he will be given it, and this (occurs) every night.' [Muslim]

3. Between Adhan and Iqamah

Anas (RA) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said: 'A supplication made between the Adhan and Iqama is not rejected.' [at-Tirmidhi ]

4. An Hour On Friday

Narrated Abu Hurairah (RA): Allah’s Messenger (peace and blessings of Allah be upon him) talked about Friday and said: 'There is an hour on Friday and if a Muslim gets it while offering Salat (prayer) and asks something from Allah (SWT), then Allah (SWT) will definitely meet his demand.' And he (peace and blessings of Allah be upon him) pointed out the shortness of that particular time with his hands. [Sahih al-Bukhari]

Some have said that this hour is from the time the Imam (prayer’s leader) enters the mosque on Friday’s prayer until the prayer is over (i.e. between the two khutbahs), whereas others have said that it is the last hour of the day (i.e. after the Asr prayer until the Maghrib prayer).

5. While Drinking Zamzam Water

Jaber (RA) narrated that Allah’s Messenger (peace and blessings of Allah be upon him) said: 'Zamzam water is for what it is drunk for.' [Ahmad].

This means that when you drink Zamzam water you may ask Allah (SWT) for anything you like to gain or benefit from this water such as healing from illness etc.

6. While Prostrating 

Abu Hurairah (RA) narrated that Allah’s Messenger (peace and blessings of Allah be upon him), said: 'The nearest a slave can be to his Lord is when he is prostrating, so invoke (supplicate) Allah (SWT) much in it. [Muslim]

 When a Muslim is in his Salat (prayer) he is facing Allah (SWT) and when he prostrates he is the nearest he can be to Allah (SWT) so it is best to invoke Allah (SWT) at this time.

7. When Waking Up at Night

Narrated Ubada Bin As-Samit that Allah’s Messenger (peace and blessings of Allah be upon him) said: 'Whomever wakes up at night and says La ilaha illallahu wahdahu la shrika lahu lahulmulku, wa lahul hamdu, wa huwa ala kulli shai'in qadir. Alhamdu lillahi, wa subhanallahi wa la ilaha illallahu, wallah akbir, wa la hawla wala quwata illa billah (none has the right to be worshipped but Allah (SWT) He is the only one who has no partners. His is the kingdom and all the praises are for Allah (SWT) All the glories are for Allah (SWT) And none has the right to be worshipped but Allah (SWT) and Allah (SWT) is the most Great and there is neither might nor power except with Allah (SWT) and then says, Allahumma ighfir li (O Allah! Forgive me) or invokes Allah (SWT), he will be responded to and if he makes ablution and performs Salat (prayer), his Salat (prayer) will be accepted. [Sahih al-Bukhari]

8. At The End Of The Obligatory Salat: 

Narrated Abu Omamah (RA): that Allah’s Messenger (peace and blessings of Allah be upon him) was asked, O Messenger of Allah (peace and blessings of Allah be upon him), which supplication is heard (by Allah (SWT), he (peace and blessings of Allah be upon him) said the end of the night and at the end of the obligatory Salat (prayer) [at-Tirmidhi].

This time is after saying 'At-tahyat' , and before making Tasleem (finishing prayer)

9. The Night Of 'Qadr' (Decree) 

This night is the greatest night of the year. This is the night which the almighty Allah (peace and blessings of Allah be upon him) said about it, "The night of Al-Qadar (Decree) is better than a thousand months." [Surah al-Qadr, 97: 3]

The Night of Decree is one of the odd nights of the last ten nights of the blessed month of Ramadan. The angels descend down to the earth, and the earth is overwhelmed with peace and serenity until the break of dawn and when he doors of Paradise are opened, the worshipper is encouraged to turn to Allah to ask for his needs for this world and the Hereafter.

10. During The Rain 

Narrated Sahel Ibn Sa'ad (RA): that the Messenger of Allah (peace and blessings of Allah be upon him)  said: 'Two will not be rejected, Supplication when the Adhan (call of prayer) is being called, and at the time of the rain'. [Abu Dawud ]

11. The One Who Is Suffering Injustice and Opression

The Messenger of Allah (peace and blessings of Allah be upon him) said to Mua'ad Ibn Jabal (RA), 'Beware of the supplication of the unjustly treated, because there is no shelter or veil between it (the supplication of the one who is suffering injustice) and Allah (SWT)' [Sahih Al-Bukhari and Muslim]

 The Prophet (peace and blessings of Allah be upon him) declared, 'Three men whose dua is never rejected (by Allah) are: the fasting person until he breaks his fast (in another narration, when he breaks fast), the just ruler and the one who is oppressed.'  [Ahmad, at-Tirmidhi - Hasan]

12. The Traveler, Parents Supplication for child and Fasting person

The Messenger of Allah (peace and blessings of Allah be upon him) said; Three supplications will not be rejected (by Allah (SWT)), the supplication of the parent for his child, the supplication of the one who is fasting, and the supplication of the traveler. [at-Tirmidhi - Sahih]

13. Dua after praising Allah and giving salat on the Prophet (peace and blessings of Allah be upon him) in the tashahhud at the end of salat.

Narrated Faddalah ibn Ubayd (RA): that the Messenger of Allah (SAW) said: 'When anyone of you makes du'a, let him start by glorifying his Lord and praising Him, then let him send blessings upon the Prophet (SAW), then let him pray for whatever he wants' [at-Tirmidhi ]

14. The dua of a Muslim for his absent brother or sister Muslim stemming from the heart.

The Prophet (peace and blessings of Allah be upon him) said: “There is no believing servant who supplicates for his brother in his absence where the angels do not say, 'the same be for you” [Muslim]

16. Dua on the Day of Arafat 

The Messenger of Allah (peace and blessings of Allah be upon him) said: 'The best supplication is the supplication on the day of Arafat'.  [at-Tirmidhi and Malik]

The day of Arafat is the essence and pinnacle of Hajj. On this great and momentous day, millions of worshippers gather together on one plain, from every corner of the world, with only one purpose in mind - to respone to the call of their Creator. During this auspicious day, Allah does not refuse the requests of His worshippers.

17. Dua during the month of Ramadan 

Ramadan is month full of many blessings, thus the du'a of Ramadan is a blessed one.

This can be inferred from the Prophet (peace and blessings of Allah be upon him) saying:”When Ramadan comes, the Doors of Mercy (another narration says Paradise) are opened, and the doors of Hell are closed, and the Shaitans are locked up”. Thus, it is clear that du'a during Ramadan has a greater chance of being accepted, as the Gates of Paradise and Mercy are opened. [Sahih al-Bukhari, Muslim]

18. When Muslims gather for the purpose of invoking and remembering Allah (Dhikrullah). 

The Prophet (peace and blessings of Allah be upon him) said: If a group of people sit together remembering Allah, the angels will circle them, mercy will shroud them, peace will descend onto them and Allah will remember them among those with Him.  [Muslim]

19. First Ten days of Dhul-Hijjah

The Prophet (peace and blessings of Allah be upon him) said: 'There are no days during which good deeds are more beloved to Allah than during these ten days' [Sahih al-Bukhari]

20. Dua when the heart reaches out to Allah and is ready to be totally sincere

21. At Midnight

Abu Umamah (RA) said, the Prophet (peace and blessings of Allah be upon him) was questioned; 'Which du'a is heard (by Allah)?' He (peace and blessings of Allah be upon him) answered, 'At midnight and at the end of every obligatory prayer.' [at-Tirmidhi - Hasan]

(11) Why our prayers are not answered: 

1. Praying to other than Allah: 

The Holy Prophet (peace and blessings be upon him) taught his cousin Ibn ‘Abbas, may Allah be pleased with him,“ When you ask, ask of Allah; and when you seek help, seek help from Allah.“ (TIRMIDHI)

Therefore, Always ask Allah directly seeking no intermediary between us and Him.

Allah says: And when My slaves ask you (O Muhammad ﷺ) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright (2:186)

2. Being heedless: 

When making Dua’a, we should collect your heart, stay focused, and consciously think of the One you are calling upon. The Prophet ﷺsaid: “You should know that Allah does not answer the dua’a that comes from a heedless heart.” (Tirmidhi)

3. Lack of Sincerity: 

Allah says:“Call then upon Allah with sincere devotion to Him.” (40:14)

4. Doubting Allah’s response: 

When we make Dua’a, we should put our trust in Allah and be sure of Allah’s response. Never think of the bad deeds we have committed, because Allah is the Oft Forgiving, Most Merciful.

The Holy Prophet ﷺ taught “ Make dua’a while being certain of the response.” (Tirmidhi)

5. Showing Impatience: 

We should never be hasty while making dua’a nor stop making dua’a because you do not get a response. The Noble Prophetﷺ: “ The (dua’a) of anyone of you maybe answered( by Allah) as long as he does show impatience by saying, “ I prayed to Allah but my prayers have not been answered.” (Bukhari)

6. Earning harm(unfawful) income:

We should make sure we earn income from halal(lawful) resources, otherwise our dua’a will be rejected.  The Prophetﷺ, then made mention of a person who travels widely, his hair dishevelled, and covered with dust. "He lifts his hands and makes supplication, 'O Lord, O Lord,' but his diet is unlawful, his drink is unlawful, and his clothes are unlawful, and his nourishment is unlawful. How then can his supplication be accepted?" (Muslim and Ahmad)

''O you Messengers! Eat of the good things and do righteous actions.''[3:51]

''O you who Believe! Eat of the good things wherewith We have provided you.''[2:172]

7. Praying for sin: 

We must avoid any kind of prayer that involves a sin, especially severing kinship ties. The Noble Prophet ﷺsaid, “ The Dua’a of anyone of you maybe answered by Allah as long as his does not involve a bad deed or severing kinship ties.” (Tirmidhi)

8. Neither enjoins good nor forbids evil: 

Hudhaifah (May Allah bepleased with him) reported: The Messenger of Allah ﷺsaid, "By Him in Whose Hand my life is, you either enjoin good and forbid evil, or Allah will certainly soon send His punishment to you. Then you will make supplication and it will not be accepted". [At-Tirmidhi].

If you are committing any sin which you are aware of, then it is best advised to stop committing that sin so that Allah will answer your dua’s. We don’t know which sin of ours is stopping Allah from accepting our prayers.

The Messenger of Allah ﷺsaid, "Any Muslim who makes a supplication containing nothing which is sinful, or which involves breaking ties of relationship, will be given for it by Allah one of three things:

1.He will give him swift answer,

2.or store it up for him in the next world,

3. or turn away from him an equivalent amount of evil."

Those who heard it said they would then make many supplications and he ﷺreplied that Allah was more ready to answer than they were to ask!(Al-Tirmidhi Hadith)

(12) Wikipedia

There is a special emphasis on du'a in Muslim spirituality and early Muslims took great care to record the supplications of Muhammad and transmit them to subsequent generations. These traditions precipitated new genres of literature in which prophetic supplications were gathered together in single volumes that were memorized and taught.

 Collections such as Al-Nawawi's Kitab al-adhkar and Shams al-Din al-Jazari's al-Hisn al-Hasin exemplify this literary trend and gained significant currency among Muslim devotees keen to learn how Muhammad supplicated to God.

However, Du'a literature is not restricted to prophetic supplications; many later Muslim scholars and sages composed their own supplications, often in elaborate rhyming prose that would be recited by their disciples. 

Popular du'as would include Muhammad al-Jazuli's Dala'il al-Khayrat, which at its peak spread throughout the Muslim world, 

and Abul Hasan ash-Shadhili's Hizb al-Bahr which also had widespread appeal. 

Du'a literature reaches its most lyrical form in the Munajat, or 'whispered intimate prayers' such as those of Ibn 'Ata Allah. Among the Shia schools, the Al-Sahifa al-Sajjadiyya records du'as attributed to Ali and his grandson Ali ibn al-Husayn Zayn al-‘Abidin.

(13)  QURANIC DUAS

وَمِنهُم مَن يَقولُ رَبَّنا آتِنا فِي الدُّنيا حَسَنَةً وَفِي الآخِرَةِ حَسَنَةً وَقِنا عَذابَ النّارِ

1. Our Lord! Grant us good in this world and good in the life to come and keep us safe from the torment of the Fire (2:201)
رَبَّنا أَفرِغ عَلَينا صَبرًا وَثَبِّت أَقدامَنا وَانصُرنا عَلَى القَومِ الكافِرينَ

 2. Our Lord! Bestow on us endurance and make our foothold sure and give us help against those who reject faith. (2:250)

رَبَّنا لا تُؤاخِذنا إِن نَسينا أَو أَخطَأنا ۚ

3. Our Lord! Take us not to task if we forget or fall into error. (2:286)

رَبَّنا وَلا تَحمِل عَلَينا إِصرًا كَما حَمَلتَهُ عَلَى الَّذينَ مِن قَبلِنا

 4. Our Lord! Lay not upon us such a burden as You did lay upon those before us. (2:286)

رَبَّنا وَلا تُحَمِّلنا ما لا طاقَةَ لَنا بِهِ ۖ وَاعفُ عَنّا وَاغفِر لَنا وَارحَمنا ۚ أَنتَ مَولانا فَانصُرنا عَلَى القَومِ الكافِرينَ

 5. Our Lord! Impose not on us that which we have not the strength to bear, grant us forgiveness and have mercy on us. You are our Protector. Help us against those who deny the truth. (2:286)

رَبَّنا لا تُزِغ قُلوبَنا بَعدَ إِذ هَدَيتَنا وَهَب لَنا مِن لَدُنكَ رَحمَةً ۚ إِنَّكَ أَنتَ الوَهّابُ

 6. Our Lord! Let not our hearts deviate from the truth after You have guided us, and bestow upon us mercy from Your grace. Verily You are the Giver of bounties without measure. (3:8)

رَبَّنَا اغفِر لَنا ذُنوبَنا وَإِسرافَنا في أَمرِنا وَثَبِّت أَقدامَنا وَانصُرنا عَلَى القَومِ الكافِرينَ

7. Our Lord! Forgive us our sins and the lack of moderation in our doings, and make firm our steps and succour us against those who deny the truth. (3:147)

رَبَّنا إِنَّكَ مَن تُدخِلِ النّارَ فَقَد أَخزَيتَهُ ۖ وَما لِلظّالِمينَ مِن أَنصارٍ

 8. Our Lord! Whomsoever You shall commit to the Fire, truly You have brought [him] to disgrace, and never will wrongdoers find any helpers (3:192)
رَبَّنا إِنَّنا سَمِعنا مُنادِيًا يُنادي لِلإيمانِ أَن آمِنوا بِرَبِّكُم فَآمَنّا

 9. Our Lord! Behold we have heard a voice calling us unto faith: "Believe in your Lord" and we have believed. (3:193)

رَبَّنا فَاغفِر لَنا ذُنوبَنا وَكَفِّر عَنّا سَيِّئَاتِنا وَتَوَفَّنا مَعَ الأَبرارِ

 10. Our Lord! Forgive us our sins and efface our bad deeds and take our souls in the company of the righteous. (3:193)

رَبَّنا وَآتِنا ما وَعَدتَنا عَلىٰ رُسُلِكَ وَلا تُخزِنا يَومَ القِيامَةِ ۗ إِنَّكَ لا تُخلِفُ الميعادَ

 11. Our Lord! And grant us that which you have promised to us by Your messengers and save us from shame on the Day of Judgement. Verily You never fail to fulfill Your promise. (3:194)

رَبَّنا ظَلَمنا أَنفُسَنا وَإِن لَم تَغفِر لَنا وَتَرحَمنا لَنَكونَنَّ مِنَ الخاسِرينَ

 12. Our Lord! We have sinned against ourselves, and unless You grant us forgiveness and bestow Your mercy upon us, we shall most certainly be lost! (7:23)

قالوا رَبَّنا لا تَجعَلنا مَعَ القَومِ الظّالِمينَ

 13. Our Lord! Place us not among the people who have been guilty of evildoing. (7:47)

رَبَّنَا افتَح بَينَنا وَبَينَ قَومِنا بِالحَقِّ وَأَنتَ خَيرُ الفاتِحينَ

 14. Our Lord! Lay open the truth between us and our people, for You are the best of all to lay open the truth. (7:89)

رَبَّنا أَفرِغ عَلَينا صَبرًا وَتَوَفَّنا مُسلِمينَ

 15. Our Lord! Pour out on us patience and constancy, and make us die as those who have surrendered themselves unto You. (7:126)

رَبَّنا لا تَجعَلنا فِتنَةً لِلقَومِ الظّالِمينَ وَنَجِّنا بِرَحمَتِكَ مِنَ القَومِ الكافِرينَ

 16. Our Lord! Make us not a trial for the evildoing folk, and save as by Your mercy from people who deny the truth (10:85-86)

رَبَّنا إِنَّكَ تَعلَمُ ما نُخفي وَما نُعلِنُ ۗ وَما يَخفىٰ عَلَى اللَّهِ مِن شَيءٍ فِي الأَرضِ وَلا فِي السَّماءِ

 17. Our Lord! You truly know all that we may hide [in our hearts] as well as all that we bring into the open, for nothing whatever, be it on earth or in heaven, remains hidden from Allah (14:38)

رَبَّنا آتِنا مِن لَدُنكَ رَحمَةً وَهَيِّئ لَنا مِن أَمرِنا رَشَدًا

 18. Our Lord! Bestow on us mercy from Your presence and dispose of our affairs for us in the right way. (18:10)

رَبَّنا هَب لَنا مِن أَزواجِنا وَذُرِّيّاتِنا قُرَّةَ أَعيُنٍ وَاجعَلنا لِلمُتَّقينَ إِمامًا

19. Our Lord! Grant that our spouses and our offspring be a comfort to our eyes, and give us the grace to lead those who are conscious of You. (25:74)

رَبَّنا وَسِعتَ كُلَّ شَيءٍ رَحمَةً وَعِلمًا فَاغفِر لِلَّذينَ تابوا وَاتَّبَعوا سَبيلَكَ وَقِهِم عَذابَ الجَحيمِ

 20. Our Lord! You embrace all things within Your Grace and Knowledge, forgive those who repent and follow Your path, and ward off from them the punishment of Hell. (40:7)

رَبَّنا وَأَدخِلهُم جَنّاتِ عَدنٍ الَّتي وَعَدتَهُم وَمَن صَلَحَ مِن آبائِهِم وَأَزواجِهِم وَذُرِّيّاتِهِم ۚ إِنَّكَ أَنتَ العَزيزُ الحَكيمُ

 21. Our Lord! Make them enter the Garden of Eden which You have promised to them, and to the righteous from among their fathers, their wives and their offspring, for verily You are alone the Almighty and the truly Wise. (40:8)

رَبَّنَا اكشِف عَنَّا العَذابَ إِنّا مُؤمِنونَ

 22. Our Lord! Relieve us of the torment, for we do really believe. (44:12)

رَبَّنَا اغفِر لَنا وَلِإِخوانِنَا الَّذينَ سَبَقونا بِالإيمانِ وَلا تَجعَل في قُلوبِنا غِلًّا لِلَّذينَ آمَنوا رَبَّنا إِنَّكَ رَءوفٌ رَحيمٌ

 23. Our Lord! Forgive us our sins as well as those of our brethren who proceeded us in faith and let not our hearts entertain any unworthy thoughts or feelings against [any of] those who have believed. Our Lord! You are indeed full of kindness and Most Merciful (59:10)

رَبَّنا عَلَيكَ تَوَكَّلنا وَإِلَيكَ أَنَبنا وَإِلَيكَ المَصيرُ

 24. Our Lord! In You we have placed our trust, and to You do we turn in repentance, for unto You is the end of all journeys. (60:4)

رَبَّنا أَتمِم لَنا نورَنا وَاغفِر لَنا ۖ إِنَّكَ عَلىٰ كُلِّ شَيءٍ قَديرٌ

25.Our Lord! Perfect our light for us and forgive us our sins, for verily You have power over all things. (66:8)

Taken from www.jannah.org

(14) Surah 47/19

فَاعلَم أَنَّهُ لا إِلٰهَ إِلَّا اللَّهُ وَاستَغفِر لِذَنبِكَ وَلِلمُؤمِنينَ وَالمُؤمِناتِ وَاللَّهُ يَعلَمُ مُتَقَلَّبَكُم وَمَثواكُم

(15) Prophets’ Dua:

When Adam and Eve were expelled from heaven Adam turned to God in repentance.

"Our Lord! We have wronged ourselves. If You forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers."(Quran 7:23)

Humankind continues to make mistakes and commit sins but we only harm ourselves.  Our sins and mistakes do not harm God.  However if God does not forgive us and have mercy on us, we will surely be among the losers.  

When Prophet Jonah awoke in the belly of the whale  he  thought he was dead and was lying in the darkness of his grave.  He felt around him and realised that this was not a grave but the belly of the giant whale.  He was afraid and raised his voice calling out to God.

“None has the right to be worshipped but you oh God, far removed are you from every imperfection and truly I have been one of the wrongdoers!” (Quran 21:87)

Throughout his life Prophet Job was put through many trials and tests by God but he remained steadfast, patient and was constantly turning to God for forgiveness. Even when he felt at his most helpless he did not complain but turned to God and begged for forgiveness. He said:

“Verily distress has seized me and You are the Most Merciful of all those who show mercy.” (Quran 21:83)

Prophet Moses was forced to flee Egypt and walk out into the desert to face an unknown future. After walking for more than a week across the burning sands, he came to an oasis. It was there that this man of honour helped the women at the well before flinging himself under a tree and calling out to God for help.

Moses knew that God was the only One who could deliver him from his predicament, so he turned to God and before his supplication was finished help was on its way.  Moses was probably hoping for a slice of bread or a handful of dates but instead God gave him safety, provisions and a family.

“My Lord!  Truly, I am in need of whatever good that You bestow on me!” (Quran 28: 24)

There are lessons for humankind throughout the story of Prophet Moses. When Moses was sent by God to confront Pharaoh, he was afraid that he would not be able to live up to God’s demands, but instead of complaining or despairing Moses turned to God and made dua.

“O my Lord!  Open for me my chest (grant me self-confidence, contentment, and boldness).  And ease my task for me; and make loose the knot (the defect) from my tongue, (remove the incorrectness of my speech) that they understand my speech.” (Quran 20:25-28)

After Moses learned of the great evil his people had committed by building the golden calf, he was angry.  However, even amidst such wrongdoing he called upon God to have mercy upon them all.

“You are our Protector, so forgive us and have Mercy on us, for You are the best of those who forgive.  And ordain for us good in this world, and in the Hereafter.” (Quran 7:155-156)

 King (and Prophet) Solomon was acutely aware of the power of God.  He always praised God for any condition that he was put in. 

He said, “All praise and thanks is due to God” (Quran 27: 15). Solomon also understood that no power or strength would be his, unless he requested it from God.  He made dua and asked for a kingdom that would never be surpassed.  God granted his request and Prophet Solomon reigned over an empire the like of which we cannot imagine.

“He said, “My Lord!  Forgive me, and bestow upon me a kingdom such as shall not belong to any other after me.  Verily, You are the Bestower.”(Quran 38:35)