Nazim Mangera – 3 Important Seldomly Discussed Aspects of Dua
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AI: Transcript ©
Assalamu alaikum Warahmatullahi wa barakatuh.
Alhamdulillah. It's a great blessing of Allah subhanahu
wa ta'ala
that we have gathered today for this important
session.
Now, my beloved community members before I start,
I want to thank you all
that throughout the whole year you guys forcefully
fed me so much
that I've had to go on a strict
diet in this month of Ramadan.
And alhamdulillah because of
that, I've had the opportunity to shed nearly
£15 this year in this blessed month of
Ramadan.
But man, it wasn't easy overlooking those amazing
samusas
and the awesome Ramadan food.
Along with that, it's after Asa right now,
so my energy is sapped. And along with
that, my throat is sore
and my voice is coarse. So please do
overlook this temporary impairment as I discuss a
few extremely important issues today with
respect
to
dua.
My dear respected brothers, reverend elders and sisters
in Islam,
in this brief short time which we have
with us right now,
I want to go over
3 important aspects of dua
and the 3 important points which I want
to elaborate upon and which I want to
discuss with you
today
are the following.
Number 1,
what is the religious ruling
and what does Islam say about wiping hands
on our faces after making dua and supplication?
Is it permissible or not?
Number 2,
what is the religious status
of collective
du'a after the completion of the Quran in
salat
and outside of salat?
Are we allowed to do it in salat?
Are we not allowed to do it? Do
we find evidence for it or not? Are
we allowed to do it outside of salat
or not?
So, the topic or the discussion of collective
supplication in dua
when we finish the recitation of the Quran.
And number 3,
what are some of the things which could
happen to our dua?
So, these three important points I want to
discuss
but prior to elaborating upon them,
as an introduction,
I want to mention something which has been
going through the back of my mind
for quite a while now,
Something which I feel that it needs to
be elaborated upon,
it needs to be discussed,
it needs to be talked about
because it is causing a lot of dissension
and a lot of discord and a lot
of disunity amongst the Muslims. Now, my dear
respected brothers and sisters in Islam, the annals
of Islamic history have recorded the lives of
100 and 1000 of brilliant scholars who have
had their own opinions on so many different
important issues of Islam.
Now, considering that we are all not born
with the same level of intellect, inevitably,
there will be differences of opinion. Now, if
there's a legitimate difference of opinion on any
issue, then scholars and also
the wannabe scholars, they should not condemn a
person for acting upon an opinion they disagree
with. So differences of opinion are natural. It
will happen because we have been created differently.
But if there is a valid difference on
any issue, then I as a scholar, it
is not right of me that I start
condemning a person just because they agree with
an opinion which I do not agree with.
We should not go around labeling everything that
we do not practice
or we do not agree with as bida
or innovation
or something not found in Islam and this
is where my major concern lies. I have
a major gripe and complaint
against all those scholars whose speeches and videos
we come across on the internet who don't
treat the issue of differences of opinion in
a correct manner. Now, many of these scholars
will come across their videos on YouTube and
their lectures and speeches on different websites on
the Internet.
These same scholars, they get a kick out
of labeling so many things as bidah and
innovation and calling people deviants
even though there's a valid difference of opinion
on that certain issue. Now, it's very disingenuous
and dishonest
of this certain scholar to not mention other
opinions especially when so many Muslims are doing
that action which is narrated from God fearing
authentic scholars. So this scholar talking about a
certain issue only mentions his own opinion and
at the same time gets angry and calls
it a bit, an innovation
and something which is misguidance
and labels that opinion which that scholar does
not agree with with all these euphemisms
and tries to say that that's a watered
down version of Islam and makes all these
horrendous and horrible comments about other scholars and
other opinions. So this is totally wrong, especially
when so many Muslims are acting upon that
other opinion. Now we all know that our
Masjids are so diverse. They're multi ethnic, they're
multi racial, they're multi opinion. Muslims in our
Masjids are so many from so many different
countries. Like even in our masjid, at Eid
time we did an impromptu survey and we
found that there were Muslims in our masjid
on Eid day from nearly 50 different countries
of the world. So when we have people
from so many different countries of the world
acting upon various opinions of the scholars who
they look up to, it is totally incorrect
of me to censure and to label that
action which I do not agree with as
bidah, especially when God fearing, pious, religious,
Islamic intellectual scholars hold that other opinion. When
we start acting this way, when we start
labeling
people and opinions as Bida'ah, then we will
sow hatred and spread animosity amongst the Muslims.
Then instead of Muslims coming closer to Islam
and coming closer
to the masjid, then these same Muslims will
be turned off from Islam and from Muslims,
especially when there is a valid difference of
opinion on that issue. Now personally speaking, as
you all know, my usual habit is that
I will mention what my opinion is on
that issue, but at the same time, I
will also mention other opinions because they do
exist, because they are valid opinions.
I am right, but I could be wrong.
But at the same time, the other opinion
and the scholars who hold that other opinion,
they are also right as well and they
could be wrong.
Now you might be thinking, how can both
people be right? Well, I mentioned the other
scholar is right because the other scholar is
God fearing. The other scholar
is renowned for being pious and religious.
The other scholar made an all out effort
to come to a conclusion about that issue.
That scholar who holds that opinion against mine
is renowned for his or her knowledge and
piety. So I respect that opinion. I will
use gentle words. I will use uniting words.
Now some of these scholars who we come
across on the Internet, on YouTube, and other
websites, means they don't even have any background
in giving answers on Islam. Not every Islamic
scholar has the expertise in answering delicate, intricate,
thick questions. And that is why we come
across some of these scholars on the Internet
that they're so divisive and they create so
much dissension and discord and disunity amongst the
Muslims because they make it out as if
their opinion is only correct opinion and all
the other opinions are wrong and you cannot
act upon them and you're a sinner and
you're a bad Muslim, which is totally wrong.
So these scholars, they're not qualified to answer
such technical questions and don't even have a
strong background in fiqh. So my advice to
you is that if you ever come across
an opinion which you watch on the Internet,
which you hear on the Internet, or from
any other scholar, research that opinion. Is that
scholar being fair and just in mentioning that
opinion in that manner or not? So sometimes
we hear a scholar on the Internet saying,
this is wrong, this is bida', this is
against the teachings of Islam, and straight away
we take that opinion. Because some of us
and many scholars throughout the history of the
world, throughout the annals of Islamic history, sometimes
they have had a tendency to lean towards
Bidah. Even present day scholars, they're very strict
or they're very harsh. They have a tendency
to lean towards things which are unacceptable
or which are, which can be termed as
Bidah and Innovation. So you will see them
declaring many hadith which scholars of Islamic history,
they consider those hadith to be authentic and
valid to be acted upon. These types of
scholars who have this type of temperament, they
will declare such hadith as and as weak
and not trustworthy or not authentic enough to
act upon. So they have this tendency. So
that's why we have to make sure that
we take our opinions
and we take we learn our knowledge and
we learn our Islamic knowledge from authentic, reliable
scholars whose temperaments
are not divisive and they have a habit
of being fair and just when discussing other
opinions. So it's very important that when we
discuss the differences of opinion, we have to
be fair. We have to be just. It
doesn't matter how strong I believe my opinion
to be correct, I need to be fair
with other opinions. Otherwise,
we will just break up the Muslim unity.
And that's the last thing which we need
nowadays. So my dear respected brothers and reverend
elders and sisters in Islam, Allah has created
human beings differently and that is why we
see that even in one class, a teacher
gives some certain students
straight A's, ninety's, and then other students, it
doesn't matter how much effort they make, they
can never get straight A's. The point is
that people are created differently. So naturally our
opinions will vary and differ.
Our opinions can differ and we can hold
different opinions, but our hearts and our unity
should never be broken. Our hearts should never
be disunited. We should always have love and
respect for other scholars who hold other opinions.
So my due respect to brothers, reverend elders,
and sisters in Islam, the reason why I
mention these important points in this introduction is
because the next, especially the next two points
which I want to discuss, they are very
divisive and they have been differed upon for
many centuries.
And if they are not treated correctly and
they if they are not discussed correctly, then
we'll be like those scholars on the Internet,
on YouTube, and other websites who so hate
and who so discord and who spread mischief
amongst the Muslims. If these two issues are
not explained correctly and they're not dealt with
properly, then we will label people as people
of bida and innovation. We will start declaring
other Muslims as sinners, even though we have
no right to declare Muslims as sinners, especially
in these two issues which I want to
discuss with you. And these are just two
examples. I mean, there are many other examples.
Like for example, in the month of Ramadan
whilst people are performing taraweeh prayers. Are we
allowed to hold the Quran and stand up
and read the Quran whilst following the imam
or not? Are we allowed to follow the
imam in the Quran on our iPhones and
our touch screen phones? Is that allowed or
not? Another issue, for example, in the month
of Ramadan, are we allowed to take inhalers
or not whilst fasting? Does it break our
fast or not? So these are some examples
where there are legitimate differences of opinion and
when I want to mention my opinion, I
need to be fair, I need to be
just, and I cannot be unfair, I cannot
be unjust with other opinions. Otherwise, I will
break up the unity of the Muslims, especially
when we have so many Muslims across the
world holding different opinions. And the general public
should not be blamed for holding those opinions.
They are following scholars who they look up
to. And we shouldn't blame Muslims for holding
different opinions because at the end of the
day, they are taking opinions from scholars. So
this is very important and we need to
understand this. If we understand this correctly, I
as a scholar, I will deal with this
issue correctly. I will not have hatred and
I will not show hatred towards other scholars
who hold different opinions. Now one question arises
here, that what if a certain act according
to me really is Bida? Now it is
my right to warn other Muslims about it
and you have no right to tell me
not to. Absolutely correct.
But the point I am trying to make
here is that in that certain issue, did
you even take out the time to research
that issue in detail or not? Or maybe
you found a scholar on the Internet, on
YouTube, other websites mentioning that it is bid'ah,
and you took that opinion and started warning
others about it. Did you even care to
research that issue?
Maybe there are pious, knowledgeable scholars of Islam
who hold an opposing opinion. Then in that
case, at least mention the other opinion. Yes,
if there are no scholars who hold an
opposing opinion, then go ahead and deem it
to be bidah. But the problem is that
if we are fair and just with opposing
opinions, then we will not get extra clicks
on our video or website or we cannot
build up our fan base. So therefore, we
will go on a lengthy diatribe about the
other opinion of it being un Islamic and
Bida and Shirk and innovation but sadly to
say because of our unethical behavior. So then
our speeches will incite sectarianism
amongst the Muslims and they will become
unnecessarily rude and harsh and they will become
Internet behind the keyboard warriors. Now, such unfair
scholars, they have split up families throughout the
world and they have pitted the husband against
the wife, son or daughter, against the father
and the mother, brother against the brother, a
sister against the sister, a masjid against the
masjid. So my due respect to brothers and
reverend elders and sisters in Islam, and dear
scholars of Islam, please unite the Muslims. Look
for every opportunity
to unite people, to bring people together. Make
it easy for people to love each other
instead of causing dissension and disunity and discord
and breaking up the unity of the Muslims.
Now with that being said, and with that
important introduction, I move on to the first
issue. And that is, what is the Islamic
verdict in ruling on wiping hands on the
face after completion of dua? Now the most
important point on this issue which we need
to keep in mind is that we have
scholars
from all the 4 madhhabs who consider this
act to be a mustahab
I. E. Recommended.
If you do it, you will get a
reward for it. So all the 4 madhhabs,
this is not just limited to 1 of
the 4 or 2 of the 4 or
the 3 of the 4. All the 4
madhhabs, we have scholars from all the 4
madhhabs who consider this act of wiping the
hands on the face after completion of du'a
to be mustahab I. E. Recommended.
Now, what is their evidence for it? What
do they base their opinion on? There are
quite a few hadith which discusses this topic.
Many of them are weak but not all
of them are weak. They are not so
weak that we cannot derive any Islamic ruling
and action from those hadith. And that is
why when all the hadith collectively,
with a broad minded look, when we look
at all those hadith together, we find that
scholars they say, for example, Ibn Hajj al
Aspalani,
one of the greatest commentators
of al Bukhari. His commentary
runs into so many volumes. So he writes
when discussing about the hadith narrated by Umar
ibn Khattab radiAllahu anhu who reports that the
prophet salallahu alaihi wasalam would raise his hands
in du'a, he would not lower them until
he passed them over his face which is
narrated in Tirmidi. So ibn Hajjar has
classified this hadith as sound. And then he
says,
That he mentions that there are other traditions
which support this narration. For example, the hadith
narrated by Ibn Abbas radhiallahu anhu in Abu
Dawood and others. So when put together, they
confirm that this hadith is a hasan which
means that it can be used to establish
Islamic rulings.
So this meaning and this hadith, it has
shawahid, it has supporting narrations. When these narrations
looked at collectively, they warrant a hadith to
be considered Hasan because of other hadith which
corroborate its meaning. Now, no scholar would be
so biased enough to consider something to be
mustahab and recommended if they felt that it
was not authentic especially when we have scholars
from all 4 madhhabs. So it's not limited
number of scholars who are saying that this
is mustahab, it's recommended,
but no, from all the 4 madhhabs. So
we cannot say that all of them are
biased or all of them are not smart
enough to understand the issue of, this issue
of wiping the hands on the face after
completion of dua. Their intellect and their mind
and their brain leads them to that opinion.
Now it is up to us whichever scholar
we feel more comfortable with, we take that
scholar's opinion. So in this issue of wiping
hands on the face after completion of Dua,
there is legitimate difference of opinion. So we
should not censure others for doing it or
not doing so. We should not censure others
for wiping or not wiping. This is an
issue of legitimate difference of opinion where all
sides have their appoints. We should not go
around labeling everything we do not
agree with as bidah, innovation or shirk. Now,
if some hadith masters, they deem these hadith
to be weak, it does not affect the
ruling of the fuqaha because there is generally
an agreement that it is recommended to wipe
one's face after supplication. Now another important point
which we need to remember is a certain
hadith. Some scholars will say this is authentic
and you can act upon it. Other scholars
will say that no it's not authentic so
you cannot act upon it. So we have
2 scholars,
2 groups, same hadith, 2 different opinions. So
now it's up to us whoever we feel
comfortable with, we take the scholar's opinion. And
this will happen so many times. So in
this issue of wiping the hands
on the face after dua, no lesser hadith
master than Sheikh Islam Iblahajah alaSqalani
the hadith relating to wiping the face to
be sound and hassled. That is why we
have so many scholars across all the 4
madhhabs accepting this opinion.
There are some people and some scholars who
are so devoted to their madhhabs or their
favorite scholars' interpretation of the Quran and Sunnah
and Hadith that anything outside their interpretation is
considered watered down Islam or whatever other euphemism
we like to belittle other Muslims with. And
this does seem like a sort of superiority
complex which is what many of our classical
ulema have warned us about. So no doubt
about it. We do find some scholars who
say that this act of wiping the hands
on the feasts after dua, it is not
found in Islam and it is not authentic
enough to act upon to such an extent
that we find even the following statement mentioned
that
Ibn Abdus Salam talking about this issue after
he prevented people from doing it, he said
only an ignorant person would do this action
of wiping the hands on the face. So
no doubt about it, we find this type
of statement but the unjust, unfair YouTube wannabe
scholar, what does he do? He classifies this
action as biddha, this action of wiping the
hands on the face as biddha and then
this scholar totally unfair and unjust on this
issue takes the most extreme harshest strictest opinion
like this opinion of Abdul Salam declaring all
the people who consider this act to be
valid as ignorant. So this scholar takes his
opinion and mentions it to the masses and
now destroys the unity of the Muslims because
we have 100 and 1,000 and and millions
of Muslims wiping their hands on their face
after the completion of dua. And the people
who are doing this action, they're doing it
based on evidences
provided by scholars of all the 4 madhhabs.
So as a scholar, it is extremely,
crucially important to be balanced. We should not
be excessively lenient and neither should we be
excessively harsh. Now you, the listener, if you
come across such scholars who are totally unfair
and totally unjust when discussing issues like this
issue of wiping the hands on the face
after the dua, when you hear such scholars
being unfair and unjust, then you need to
think twice about taking your opinions and taking
your religion from the scholar because such types
of scholars, they will make you and they
will turn you into a hater. You will
start hating Muslims. You will start hating other
human beings just because they do not agree
with you because of the way this scholar
misinterpreted
this opinion. So my dear respect to brothers
and reverend elders and sisters in Islam, this
issue of wiping the hands on the face.
After the Dua, we find so many scholars
who say it is fine, it is okay,
there's nothing wrong with it even though it's
a small little issue, even though it's just
a matter of wiping the hands on the
face which takes only a second. But scholars
have discussed this issue because they want to
know and they want to verify is it
authentic or not but totally unfair and unjust
are those scholars who declare this action as
Bidah. I mean how can you declare this
action as Bidah? Bidah and innovation, this is
not a word which you can throw around
so randomly and so freely. When you have
100 and thousands of scholars holding this opinion
and there's a legitimate difference of opinion on
this issue. So how can we consider it
to be with that? Yes, if there was
no pious religious scholar, no knowledgeable scholar
of any of the Madhubs
holding this opinion that is valid and then
you deemed it to be biddah then that's
fine. But please, for the sake of the
unity of Muslims,
oh scholars,
stop disuniting
the Ummah. We now move on to the
second issue
which is the issue
of collective dua at Quran completion time to
make dua inside salah or outside of salah.
So we finish the recitation of the Quran
in the month of Ramadan or at any
other time of the year. So how is
it to make dua collectively? Everybody together when
we finish the Quran inside the salah when
everybody is standing up and also outside of
salah. Well, the interesting thing is that there's
nothing narrated from the prophet
or his companions
that they would ever make dua during salat
for Quran completion. So let me repeat that
again. It is very hard to find any
evidence from prophet Muhammad salallahu alaihi wa sallam
or his companions
that they would ever make dua during salat
collectively for Quran completion. Even though they completed
the Quran so many times in salat, there
is nothing narrated
about collectively getting together to make dua. So
now the question arises,
why do people make such duas during salat
whilst people are standing up at times for
longer than half an hour, at times even
for 1 hour long. Why do they do
it in the Tarabi prayers? Well, I'm not
really sure what their evidence is from the
prophet sallallahu alaihi wa sallamahu alaihi's companions. You
might be even mentioning and thinking that they
do it in Makkah, they do it in
Madinah. I've seen so many imams doing it
this way on the internet. It must be
correct. Well, maybe we should ask the imams
of Makkah and Madinah and other places for
their evidence of collective dua in prayer at
Quran completion time. And that is why we
have some scholars who have even gone as
far as to say that the dua of
Khutmul Quran, the dua of completion of the
Quran in salat, everybody together, it is an
innovation and a bidah. So, some scholars have
written articles though imam
Ahmed mentions that it is permissible to make
dua of Quran khatam, Quran completion in salah
and probably that is the reason why scholars
of Saudi Arabia and other imams, they do
this action and they probably accept this opinion
to be valid even though it is hard
to find any textual evidence from the Quran
and sunnah. So that's a short little discussion
on the topic
of collective dua during salah. Collective dua of
a dua at Quran
time, Quran completion time in salah. Because there's
so little narrated from the prophet salallahu alayhi
wa sallam and the companions or nothing at
all for collective dua and Quran. That is
why we have people like Imam Malik Rahimahullah
mentioning.
That I did not hear that he would
make dua,
such a dua at Quran completion time and
it is not from the habit and from
the actions of people. And the second situation,
second scenario is to make dua after the
Quran completion of after the completion of Quran
recitation
outside of salah. Now there is evidence from
one of the companions of the prophet salallahu
alaihi wasalam name, Anas al Nimanik radiAllahu anhu,
with a verifiable
authentic chain. So that is evidence which we
find that when he would finish the Quran,
he would gather his children, his family members
and they would make dua together collectively.
So he would make dua when he would
finish the recitation of the Quran with the
family members and because he is one of
the companions of the prophet salallahu alaihi wa
sallam and this narration, it is authentic, it
is verifiable, it is acceptable.
So that is why to make dua, collective
dua, everybody together at Quran completion time outside
of salah, it is valid and it is
acceptable and it is okay and permissible. So
that's a little brief discussion on collective dua
at Quran kutam, Quran completion time inside salah
and outside of salah. But we shouldn't go
to the extreme of saying that the people
who make dua collectively
in salah, they're doing an act of bidah.
Because we have Imam Ahmad Rahimahullah
holding this opinion and he was a great
scholar. And also, we find scholars across the
world today who are pious and religious and
they're knowledgeable
acting upon this way. So please, let us
try to unite Muslims as much as possible.
Even if you do not agree with it.
But let us not use the term bidah
in these types of situations.
Now, when we look at both of these
issues, which I discussed right now, the issue
of wiping the hands on the face after
completion of dua and the second issue of
collectively making dua in the salah at the
time of Quran completion. When we look at
both the issues, there are much stronger evidences
for wiping hands on the face after normal
dua as compared to making dua collectively
in salah at Quran completion time. So those
scholars who speak out so viciously and so
harshly against wiping the hands on the face
after normal dua. I'm wondering what their opinion
is about making dua collectively in salah. For
example, in tarabi prayers at Quran completion time.
I'm wondering what their opinion is about this.
Now, we do find some people who went
to such harsh strict extremes that they started
preventing people from going and performing their ta'abi
prayers on Quran completion night in the haram
around the Kaaba in Makkah. So it's Quran
completion night. We're gonna make dua collectively in
the salah. So the people these people who
held the opinion that this is bidah, they
stopped and they started preventing people from going
inside the Haram. So please, let us not
do this.
Now we move on to the third point
of discussion. The The third thing which I
want to talk about today and that is
the topic of what actually happens to our
dua. Because at times we see that our
duas are accepted and at times we feel
that our my duas not being accepted to
such an extent that sometimes people feel that
it's useless
and there's no benefit in making dua.
One person said, forget making dua, you're wasting
your time. Well, my dear respected brothers and
sisters in Islam, we find that Allah subhanahu
wa ta'ala at times answers our dua and
prayers very quickly, other times quite slowly and
some don't seem to get answered at all.
Well, dear respected brothers and sisters in Islam,
the reason that happens is because Allah subhanahu
wa ta'ala sees the bigger picture. We need
to realize is that Allah subhanahu wa ta'ala
answers every single dua and prayer of ours
one way or another. It never goes to
waste because we know that when a person
is making dua, the person is actually in
the worship and Ibadah of Allah subhanahu wa
ta'ala. So all the time that I spend
in making dua, I'm getting reward for it,
for that action, for those utterances, for those
comments and those statements because we are in
communion, we are in connection with Allah subhanahu
wa ta'ala so I'm being rewarded for that.
Well my due respect to brothers and sisters,
whenever we make dua, one of the following
5 things could happen to our dua which
we know through textual evidence or experience. So
the first thing that could happen to our
dua is that whenever we make dua, we
get whatever we ask for right away. We
ask for something that dua is accepted in
the form that we get it right away.
There are so many examples in the Quran,
in the Hadith and from our lives as
well where we got whatever we asked for
and we got it straight away. So that's
the first thing which could happen to our
dua. The second of the 5 things which
could happen to our dua is that we
ask for something, we get that thing but
there is a delay in it. We don't
get it straight away. Why is there this
delay? Because Allah subhanahu wa ta'ala is the
all wise. Allahu Haqimun wa fa'aluhaqimilaaqluhaanil
hikma. Allah is the all wise. Allah is
the most knowledgeable. And the actions of a
wise and the actions of a knowledgeable one,
it is never devoid of wisdom. And how
long is that delay? How long do we
have to wait for that dua for it
to be accepted and to for us to
see it with our own eyes and for
us to experience the acceptance of the dua,
how long do we have to wait? None
of us knows. But we find in the
Quran in Surah Yunus in verse 88 and
verse 89 where prophet Musa Alaihi Salam made
dua against Firaun and his people and his
tribe. So in verse 88, prophet Musa 'alayhi
salam makes dua against Firaun and then at
the beginning of verse 89, Allah subhanahu wa
ta'ala says,
Allah
says, indeed,
both of your duas are accepted, the duas
of Musa alayhi salam and the dua of
Harun alayhi salam. So Allah says, indeed, qadr.
For sure, indeed your duas is accepted. But
then what does Allah subhanahu wa ta'ala say?
Fastaqima. But in the meantime,
continue what you were doing. Be steadfast.
Carry out your duty and responsibility
for that action. Whatever you need to do
to become successful
in that objective and that target of yours,
keep on doing it. Your dua has accepted.
Now the scholars of Islam, they mentioned that
from the time that Musa 'alayhi salam and
Harun 'alayhi salam who made that same dua
or he was saying Aamin to the dua,
a mean which means will Allah accept? From
the time that dua was made till the
time it was accepted, there was a delay
and there was a span of 40 years.
As ibn Juraj, he mentions
That Firaun and his tribe after the acceptance
of this dua where Allah says,
After the acceptance of this dua, they were
alive for another 40 years and then they
were destroyed.
So subhanAllah,
these are the best of human beings, prophets.
Their duas accepted but Allah subhanahu wa ta'ala
shows the acceptance of that du'a with their
own eyes
after 40 years. So my dear respected brothers
and reverend elders and sisters in Islam, we
will get whatever we ask for but there
might be a delay in it for reasons
Allah knows best. So that's the second thing
which could happen to our dua. The third
thing which could happen to our dua is
we ask for one thing, we get another
thing. Why do we get another thing? Because
Allahu Hakim when Allah is wise, Allah knows
what's best for us. So we ask for
one thing, we get something else and we
find the story in the Quran, the story
of Mariam alaihis salam, the mother of Isa
alaihis salam. We see that the mother of
Mariam alaihis salam, Hannah,
Saint Anne, she asked for a son so
that she could dedicate the son to the
service of the masjid there. So she asked
for a son, she was hoping for a
son and then she was given a daughter
and that whole story is mentioned in the
3rd juz. So she asked for one thing
and she got something else but Allah knows
best. So she was given a daughter who
was Maryam alaihis salam who eventually
became one of the best females ever in
the history of the world and one of
the reasons is because she would dedicate her
night and day in worshiping Allah subhanahu wa
ta'ala. And then that daughter, from her we
have Isa alaihis salam who was one of
the best prophets ever, the oolula 'azm, one
of the best prophets ever on the surface
of the earth. So my dear respected brothers
and reverend elders and sisters in Islam, we
ask for one thing but Allah gives us
another thing. So that's the third thing which
can happen to our dua. The 4th thing
which can happen to our dua is some
difficulties, some hardships, some climate which was going
to fall upon us, which we were going
to be afflicted with, our dua for that
thing is not accepted but rather that dua
is used to avert and to keep away
and to repel
this calamity which was going to befall us.
So that problem and that difficulty and that
accident, it is alleviated from us because of
a certain other dua which we made. And
we find the evidence for this in the
book of Tirmidi.
So my due respect to brothers, reverend elders
and sisters in Islam, so far these are
4 of the 5 things which can happen
to our dua. We get whatever we ask
for right away, we get whatever we ask
for but there's a delay in it. Or
we get something else.
Maybe we like something but maybe that is
harmful for us, as Allah
mentions in the second juz. And the 4th
thing which could happen to our dua is
that
that dua, what we ask for we don't
get that but that is used to avert
some calamity and some misfortune. So those are
the 4 things which takes place in this
world. And the 5th thing which could happen
is that our dua is not accepted
the way we wanted it to be accepted.
But in place of that, in lieu of
that, on the day of judgement, Allah subhanahu
wa ta'ala will reward us for every single
dua which was not accepted
how we wanted to be accepted in the
world. Every dua which was not accepted, we
will get rewarded for that in the hereafter.
So on that day of judgement, when only
good actions and good deeds will benefit us,
on that day the human being will desire
that none of my duas were accepted in
the world so that I can be rewarded
for them today and the hereafter on the
day of judgment. So my dear respected brothers,
reverend elders and sisters in Islam, it could
happen that we made du'a for something and
it doesn't get accepted. And this even happened
with prophet Muhammad sallallahu alaihi wa sallam as
we see in this hadith mentioned in Sahih
Muslim narrated by Sa'd ibn Abu Waqqas radiAllahu
anhu who narrates from the prophet salallahu alaihi
wa sallam in this lengthy hadith where the
prophet salallahu alaihi wa sallam mentions that I
asked my lord and I asked Allah for
three things and Allah has granted me 2
but has withheld 1. So the prophet Muhammad
salam asked for 3 things. 2 of the
things they were granted to prophet Muhammad salam
alayhi wa sallam and one thing the prophet
salam was not granted. And what are the
3 things? The prophet says, I beg my
lord that my ummah should not be destroyed
because of famine and he has granted me
this. Second thing, and I beg my lord,
I begged Allah that my ummah should not
be destroyed by drowning, by deluge and he
granted me this. And the third thing, and
I beg my lord that there should be
no bloodshed
among the people of my ummah but he
did not grant it. So the prophet salallahu
alaihi wa sams dua which consisted of 3
things, the prophet got 2, 2 things were
accepted and the third thing was not accepted.
And who is Prophet Muhammad Sallallahu Alaihi Wasallam
the best of all human beings? So even
Prophet Muhammad Sallallahu Alaihi Wasallam's complete all three
demands were not accepted by Allah Subhanahu Wa
Ta'ala. So my due respect to brothers, reverend
elders and sisters in Islam, do not worry
if we feel that my dua has not
been accepted. One of these 5 things could
happen to our dua and at the end
of the day, we are still getting rewards
and we are still being rewarded for all
the time which we spend in raising our
hands and all the time which we spend
in making dua. So that is a worship,
that is a 'ibadah. So never feel that
we're wasting our time and that is why
we see that Prophet Muhammad
he understood the importance of dua. So even
in the midst of the battle, the best
of all human beings is making an effort
in making dua to
Allah to win that battle and to overcome
his foes and enemies. And we even see
Sultan
Salahuddin
Ayubi. He was busy day and night. His
days were devoted to repelling onslaughts against Islam
and his nights were spent in making du'a
and crying and seeking Allah subhanahu wa ta'ala's
help. So my dear respected brothers, reverend elders
and sisters in Islam, there needs to be
a 2 pronged effort. We make effort ourselves
and we make effort other than du'a as
though everything depends on us. Then we make
dua because at the end of the day,
everything depends on Allah. So we have to
make both efforts. We make the effort physically,
mentally,
spiritually,
financially,
whichever way we have to make an effort
externally
and along with that we also make du'a
to Allah
So my due respect to brothers, sorry to
break it to you but if we have
an exam, we have to prepare for that
exam and when we study for exams and
then we make du'a to Allah
insha Allah, whatever is best for us, whatever
is whatever is good for us, that will
happen but we shouldn't expect to pass an
exam because of the existence of some secret
dua instead of study dua. So there's no
such dua. There's no dua instead of study
dua or dua instead of preparing for an
interview or dua instead of
upgrading my skills for my work and for
my job. No, we have to make an
effort, we have to exert ourselves and along
with that, we have to make dua to
Allah subhanahu wa ta'ala as well. And the
amazing thing about dua is that whatever we
ask for in dua, we are being rewarded
for it even though we're asking about the
dunya, we're asking for worldly matters, worldly things.
We're mentioning things of the dunya car, house,
job, exam, or whatever else but we're still
being rewarded for it. So, the supplication is
only for worldly things but even that case
because dua is ivada, we are being rewarded
for it. And at the same time, we
should never feel that I'm such a huge
sinner, I've made all these mistakes, why will
Allah accept my dua? My due respect to
brothers, reverend elders and sisters in Islam, the
worst sinner ever, Iblis and shaitan.
Even his dua was accepted. Yes. Allah
accepted the supplication
and the request and the dua of Iblis.
As Allah mentions in the Quran,
That shaitan asked Allah subhanahu wa ta'ala that
to Allah, give me time and give me
respite. This word, the correct pronunciation
of it is respite, it's not respite. So
shaytan makes du'a to Allah subhanahu wa ta'ala
that to Allah, give me time till the
day of judgment because he wanted to deviate
as many human beings as possible from paradise
in Jannah. So Allah subhanahu wa ta'ala mentions
in the Quran, Allah said, I grant it
to you. So Allah subhanahu wa ta'ala even
accepted the dua of shaitan. So we should
never feel that I'm such a huge sinner
and I'm the worst person around so why
would Allah accept my dua? So if Allah
can accept shaitan's prayers, then why should the
one who believes in Allah subhanahu wa ta'ala
and the prophet
be worried about anything? So my due respect
to brothers, reverend elders and sisters in Islam,
these are the three things which I wanted
to discuss today. The issue of wiping the
hands on the face after completion of dua,
the second issue
of collectively
making dua at the time of Quran Khutam
in salat and outside salat. And the third
thing is that what are the things which
happens to our